JOHANNES BECOLDUS REDIVIWS: OR, The English QUAKER; The Germane ENTHUSIAST REVIVED: Visible in this Narrative.  
Translated into English, for the use of his Countrymen, by J. S.  
Written long since in French by Guy du Brez.  ECCLES. 1.10. 
Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.  
LONDON, Printed for, and are to be sold by John Allen, at the Rising-Sun in Paul's Churchyard.  
1659.   


1659. Post Tenebras Splendet Ip shriche john Allen at the Rising sun in Paul's Church yard    

TO THE READER.  
THe Sovereign disposer of beings, the times thereof, and the changes therein appointed to Adam's sons; having allotted ours to be in these last and perilous days, signally parallel unto those which this Narrative relateth: there being then, as now, Deceivers sent forth, and judicially commissionated to execute the writ of vindictive justice, upon the non-receivers of truth in love: God sending energy of error, that they may believe a lie, the more effectual vigilance is required of us all, that in this our now we may carry it, as those which have found the favour to be preserved and accounted faithful therein; and that the present must be of heresies, may be subserviently tending to the manifesting of us approved.  
Now see the prodigious practices, and blasphemous belchings of these then Satan's Emissaries, comply with these his late Agents in itching and bewitching times. I leave to judicious consideration, when at the Frogs crept out of the mouth of the Dragon, Beast and false Prophet, content not themselves to sprawl in ponds and fresh waters, but have ominously crawled over the vast brinish Ocean, attempting our Nova-Albion shores, whose daring designs by the Lords good hand have hitherto been frustrated; that the frantic opinions of such fanatics, may not unto the vulgar slily pass under the mask of new unknown light, but barely may appear (as indeed they are) Satanical illusions by the old wily Serpent, under such specious shows now again ushered in: he being again let lose to try our Gospel-stedfastness, and to punish the wanton ingratitude of this our present age.  
Let it be considered, whether in this small History, which though printed near a hundred years since, the spirit, countenance, language, garb, gestures and practices of those which pass under the name of Quakers, do not lively appear; declaring themselves to be the genuine offspring of such a father, the first and second brood so resembling the deceiver; his masterpiece in both being to break in sunder all natural, civil, and sacred bonds and policies: not with Amalek contenting themselves to fall upon the rear of God's Israel; in their march out of spiritual Egypt; but in the day of this our Jerusalem crying, Raze it, raze it, even to the foundations: and also whether the adversary of mankind hath not in our native soil, already acted the comical part of the Germane interlude represented in the sequel; and whether he watcheth not his season to bring in the Tragical part also.  
As for the Author of the Original of this book, he is unknown to us, but by his works which now follow him. I have only translated the Historical part of the first Book of his larger Treatise; it being about the tenth part thereof, the rest not unworthy of the same labour, being spent in the solid eviction of the great truths of the humanity of our Lord Jesus: of the necessity of Baptism to believers Infant seed: of Magistratical power under the Gospel: of the lawfulness of an oath, and of the immortality of the soul; all which were both questioned and opposed by those which in this book he styleth Anabaptists: between whom, and mere dissenters in the point of Pedobaptism, being otherwise Orthodox and peaceable, the Reader ought always conscientiously to distinguish.  
He titleth his book, Le source raeine & fundament des Anabaptistes ou rebaptises de nostre temps. I find him quoted by Mr. Rob. Baily, in the second part his Dissuasive from the errors of the times. The second Book he dedicated to Christ's scattered Flocks in Flanders, Brabant, Artois, etc. thereby manifesting how there lay upon him the care of the Churches. Affectionately he provoketh the faithful therein to a more awful enquiry, serious study, and cordial receiving of the truth. By the sight of these pillars of salt, if any wand'ring misled souls should be reduced from the error of their way; or if any others who through grace have hitherto been kept, should be encouraged to hold fast the truth, and order of the Gospel, he shall rejoice, who desireth to approve himself,  
Thine in Christian duty, Joshua Scotton. Boston in New England, the 26. of Novemb. 1658.   

JOHANNES BECOLDUS REDIVIVUS.  
IN the year 1521. and the year ensuing, there arose a certain number of mutinous and seditious persons, who secretly made Factions: th●y chief dwelled in the quarters of Saxony, which border upon the River Salah; among whom their chief was Nicholas Stork. They dreamt dreams, 
Nicholas Storks and his accomplices, they preached dreams,  and said, That they spoke familiarly with God by Visions, they preached their dreams for truths and Divine Oracles; and because that there should come a new world, wherein should dwell righteousness: therefore they ought to exterminate all the wicked, with all the Princes and unbelieving Magistrates from off the earth 
oppose Magistrates  (they called all those unbelievers which were not of their Sect and Faction.) From out of this School came Thomas Muntzer, Dr. Balthasar Hubmore, Melchior Rink, John Hutt, John Deuter, Lodovike Hetzer, etc. All these boasted that they familiarly conferred with the Lord. In their teachings, they with heat of affection did defame and detract from the Ministers of the Gospel: 
and Ministers.  afterward with the like violence fell upon the Magistrate, thinking that if they could make void these two Orders unto the Church, the wolves might safely fall upon and dismember the Flock; wherefore these wolves, (i) these false Teachers, have always principally set themselves against the Ministers of the Church, and the Magistrates, to see if they could drive them out from the Flock, or at least disgust some of the sheep against their Pastors; that so estranging them from them, they might undo them.  

Their Doctrine spreads  Their Doctrine suddenly spread throughout all the Country, and in a little space they gathered much people after them, and Rebaptised many thousands; 
Rebaptize thousands.  insomuch as many simple people were led by a zeal without knowledge, being by their fair appearance ensnared. They tied themselves unto the only simple and naked Letter of the Scripture, 
They varnish over their foul intentions with fair pretences.  without regard to the sense thereof; they carried it very fairly before all men: for they had always in their mouths, the love, faith, and the fear of God, the mortification of the flesh, and the cross; which were the garnish wherewith (that they might be of value to the simple) they painted and adorned themselves: but inasmuch as such colours were false, they lasted not long, but they soon began to fade, and without fraud to appear what they were.  

Muntzers Doctrine.  Thomas Muntzer (of whom we formerly spoke) said; That whosoever would be saved must firstly fly all manifest vices, Murders, Blasphemies against the Name of God: that be must chastise and macerate his body by fastings and mean apparel; that he must hold forth an austere visage, speak little, etc. he called these things the Cross, the Mortification of the Flesh, and discipline: after that he had so fashioned his people, he said, That they must withdraw from the multitude, and conversation of men; and often to think upon God, who he is, and whether he hath care of us; whether Christ suffered death for us, and whether our Religion were to be preferred before that of the Turks: moreover, that we ought to ask a sign from God, to be assured whether he hath care of us, and whether we owned the true Religion: if instantly he gave not a sign, that we ought to persist and pursue in prayers, yea, lively to complain of him, as of one that doth us wrong; for seeing the Scripture promises that God will grant what he is asked for, he doth not well in not giving a sign to the man who desireth his knowledge. He said, that this anger and reproach was very pleasing unto God, because that he thereby saw the inclination and heat of our spirit, and that without doubt being thus urged, he would declare himself by some evident sign, quenching the thirst of the spirit, and doing unto us as formerly unto the Fathers. He said moreover, that Gods will was declared by dreams, and there laid the foundations of his doctrine; insomuch that if the dream of any might be interpreted, he praised him greatly in his Sermons.  
After that by this means he had by little and little gained some, he discovered what he had long before plotted in the City of Alsted, which is in the Marches of Turing; he began to enrol the names of those that were entered into league with him, 
Enrouled the names of his disciples, and swears them to assist him, to cut off the unbelieving Magistrates.  and by solemn Oath they promised assistance, to dispatch the wicked Princes and Magistrates (for they generally accounted all Superiors wicked) and to substitute new ones: he said, That he had given him in charge from God so to do: so did he speak of his dreams and such like things.  

Luther intercedes for him, with the Elector of Saxony.  Frederick Prince of Saxony did at first bear with him, and that at the request of Luther. But when in the year 1523. he set himself seditiously to preach and publicly to fasten not only upon Ministers of the word, but also upon the Magistrates; and furiously declared that their liberty was violated, 
But publicly opposing Ministers and Magistrates, is driven out of Alsted.  and that the poor and miserable were tyrannised over, and oppressed by insupportable charges, and that their goods and labours were devoured by the Princes: He said then, That it was time to bethink him; and then he was driven out of the City of Alsted; who after that he had been some months hidden, he came to Norimberg, 
Comes to Norimberg, and Mulhuze, where he becomes a Preacher.  and to a City of Turing called Mulhuze. Now inasmuch as when he was at Alsted, he had gained to his Girdle some of the Citizens of Mulhuze, by means whereof he received the charge of preaching. And now being but in small favour with the Senate, he so wrought upon the communality by Mutinies, 
Drives out the old Senate, chooses a new.  that they chose a new Senate; which was the beginning of the future stirs: afterwards the Citizens drove out the Friars, & seized upon their Monasteries: with one of the principallest and most rich of them, Muntzer furnished himself; 
Furnishes himself with the spoil of Monasteries.  and for the future carried it not only as a Preacher, but also as a Senator and Counsellor; for he said, that he must by his Divine revelation judge of the Bible; 
Judges of the Bible.  and gave sentence upon all according to his will and fancy; and all this was received as an Oracle and Divine answer: so were they befooled by him. 
Sow's seed of, sedition.  In the mean while, he wrote here and there to the Subjects to take up arms against their Princes, to the recovery both of their spiritual and temporal liberties; this speech was so acceptable unto the people, that in the mouths of many he was the true Prophet.  
Having then changed the Magistrates of Mulhuze, and having put in Anabaptists, there arose many troubles as we have formerly declared; for he taught the Community of goods, 
Taugh community, equality of dignity.  & that the equality of dignity did very well resent humanity; and that all the world should abide in the liberty wherein it was at first created; and that there should be an indifferent usage of goods: he said, That this was divinely revealed unto him, and that Princes and great ones must be rejected; and that the sword of Gedeon was given unto him, against all Tyrants, to restore the liberty, and new Reign of Christ upon earth: 
By this, people desist from their labour.  all these pretences made the people desist from their ordinary labour; and when they had need of any thing, they took it from those that had, whether they would or not.  
Divers Months he thus led on the train, so as in the year 1525. 
They take up Arms,  the Husbandmen and Labourers, took up arms in Swabe and Francony to the number of forty thousand, who slew the greatest part of the Nobility, 
kill the Nobility.  sacked and burnt their Castles and Fortresses; he went on to prosecute his Game, thinking the time now to be come, to bring into action what he had formerly deliberated: he after caused them to found some Artillery in the Cordiliers Church; he called much people from the fields out of hopes of pillage, and to make themselves rich.  
He in all his affairs consulted with a bold foolish fellow called Phifer, 
Phifers' Dream.  who had dreams and visions in high esteem; and among other discourse he said, That in a dream he had seen multitudes of mice in a stable, which he had made to fly: which he interpreted so as he had command from God, to take up arms, and to set himself in array to discomfit the Nobility.  
Muntzer was somewhat more cool; though he preached with great violence, yet he would not run any hazard until that the Neighbourhood had taken up arms: and the more easily to bring about his enterprise, he wrote unto the Labourers in the Mines of the Territories of Mansfield, admonishing them to fall upon the Princes without any respect or consideration; for these that were ready in Francony drew near unto Turing. Thereupon Phifer, who could not forbear, took the field with his, and sacked the Country about Isfield, pillaged the Fortresses and Temples (or Church●s) and slew divers Gentlemen, taking others prisoners: which having done, he returned laden with plunder; and having so well sped, the popularity were encouraged: in the mean time they skirmished and ravined in the Country of Mansfield; wherefore Muntzer thinking that there was a revolt in all parts, came forth from Mulhuze with three hundred seditious men. Upon these stirs Albert Count of Mansfield at an instant assembled some; Troops of Horse, and fought Muntzer, so as two hundred were left upon the place; the rest being astonished, with drew, and fled toward Fraucuse, and sojourning there, waited for the recruit of their Army; which was the cause of retarding their stirs.  
In the mean time the Princes gathered together, to the number of 1500 horse, with some foot: the Peasants being encamped in a mount near Fraucuse, they could not easily be assailed, by reason of the Carts they had furnished themselves withal. The poor people being unprovided either of Arms or Artillery, and for the most part not acquainted with Soldiery; the Princes bring moved with compassion admonished them by messages, that they would deliver up the Authors of this sedition; and that laying down their arms, every one might with assurance and without fear of punishment return unto their houses. Muntzer then fearing his skin, advanced into the midst of the Troops, and with a stern countenance made his Oration.  

Muntzers Oration.  You see, fellow Soldiers and Brethren, how these Tyrants near unto you have conjured to put you all to death, and yet they are so saint-hearted, as that they dare not fight us; they make foolish and unworthy tenders to make you day down your Arms: you know that I am the Author and mover of this enter prize, but not upon mine own authority or particular fancy (for it is not of mine own head) but by the command of God: these things being thus led on, you and I must obey, and not abandon the place and rank where God hath set us: heretofore he commanded: Abraham to sacrifice his son; who not knowing the issue, without difficulty obeyed the Divine command: 
Gen. 22.2  wherefore God preserved his son, and adorned his faith with great benefits: we then who are in the same estate, aught to persevere, leaving the event of things unto God: howsoever there is no doubt, but all will fall out according to our wish, and ye shall with your eyes behold the Lords relief: for we shall destroy as many as there be enemies. In many places of Scripture, 
Psal. 72.4, 13.  God hath promised to help the poor and needy, which doth truly belong unto us: for we are poor and miserable; and inasmuch as we desire to return and increase in the knowledge of God, none should doubt of the Victory, or of an happy issue. Behold on the contrary the condition of our Enemies, they call themselves Princes; but indeed they are very Tyrants, for they take no care of any one of you; but they squeeze out all your estates, and swallow them down with all greediness. Among the people whom God particularly chose, it was ordained that their Kings should not be unprofitable spendthrifts; and they were commanded diligently to read in the book of the Laws which he had constituted: but what do these Tyrant's now? and how do they spend their time? they think that they are not concerned in the Commonwealth, nor do they inform themselves, how it fareth with the poor and miserable: They see not to justice, but suffer Robbers upon the highways they punish not thiefs, nor do they take order against evil doing: they in no wise comfort, the fatherless, nor the widow; nor do they take care for the instruction of youth: they not only do not advance God's honour, but they hinder the same; nor have they any thought, but how get other men's estates unto themselves: wherefore they daily find out new inventions to raise money; nor do they care to procure or maintain, peace (with many the like speeches) & afterwards he exhorted them saying. Be then courageous, and rid this great unprofitable troop out of the way; knowing that in so doing you shall fulfil the good pleasure of God. I perceive no means either of sure or safe composition; for they will never be otherwise minded; they neither will grant us our liberties, nor the true service of God. Wherefore we ought rather to die, then to approve of their wickedness, or to let them snatch the Doctrine of the Gospel from us. In sum, I do assure you that God will help us, and that the day shall be ours, for be himself hath promised me it openly; he himself, I say, who can neither lie nor deceive, hath commanded me, thus to proceed to punish the Magistrate. Behold, how God's power appeareth! when as a small handful of people overcometh a great number; as for example, you know what Gideon did with his small company, and Jonathan with his armourbearer; what David did alone against that monster Goliath: I put it out of doubt that this day shall be noted by the like Victory, and that posterity will always have it in remembrance; for though we be in bad equipage, not well furnished with arms, and things needful, we shall not fail to worst them; and this frame of heaven and earth will sooner fail, than we shall be forsaken of God. Take heed left Reason's judgement make you shake, or the appearance of danger, that presents, make you afraid; but lively fall on the enemies: be not daunted with their Guns or Artillery, for I will receive all their bullets into my Gown. Behold, see how our God is for us! contemplate, I pray you, the witness and sign of his good will toward us; lift up your eyes, and behold the heavenly how: I could wish that in our Ensign the same Rainbow were portrayed. God evidently showeth by this sign which appeareth on high, that he will in the Battle assist us, denouncing ruin and perdition unto the Tyrants our enemies: be courageous then; and being assured of his fvaour, fall on, for God will not that you should make an agreement with your enemies.  
His Oration being finished, the greatest part of his company, by reason of their present peril, ceased not to be much afraid, all being in disorder, and without any conduct. Yet there were in the band some bold and desperate ones bend to do mischief: they being overforward and ready to do evil, were inflamed the more by reason of his speeach, especially the Rainbow before spoken of did encourage them; and they judged it as a most sure sign of Victory: there was this further to their advantage, that their Army was great (it being about 8000 men) and the place advantageous for their defence: these Varlets cried out, that all should take up their arms, and with courage they came to close with the enemy, singing an hymn, whereby they did implore the aid of the Holy Ghost. There was sent unto them to parley a young man of a Noble Family, whom Muntzer against the Law of Arms had slain; herewith the Princes being provoked, caused the Alarm to be sounded, and ordered their Battle in array.  

The Lantgraves' Oration.  Philip Prince of Hessia, exhorted the Soldiery to carry themselves courageously, and to perform their duty; showing them that although the accusation charged on them by the enemy should be true, yet it was unlawful for the Communality to take up arms against the Magistrate; which might be proved by Testimony of the Scripture; 
1 Pet. 2.13.  and that yet be would neither excuse himself nor the other Princes from their faults. They cover themselves with the Name of the Gospel, but in truth they forge nothing but thefts, robberies and the like mischiefs; their endeavour is to take from others, to abolish Magistracy, to offer violence to other men's wives and children; and to commit all crimes without punishment: and seeing under the fair and holy Name of God, they cloak such villainies, and execrable misdeeds, there was no doubt but God would avenge those injuries: wherefore every one ought to fight against them, as against robbers, and so to maintain the public peace, and to defend every one's estate with their wives and children. The cause of the war is most just; and had be not been assured, that the work had been acceptable unto God, 
Rom. 13.2, 3, 4, 5.  who hath put the Sward into the hand of the Magistrate, he would not have been, there.  
This Oration being finished, they came to close; and no sooner were the Artillery and small shot discharged, but these poor people, as men amazed, and deprived of understanding, neither defend, themselves, nor set themselves to flight for safety; but sang their vulgar song, to invoke the aid of the Holy Ghost: some trusting in the promises of Muntzer, waited for succour from heaven. The Harquebuses being discharged, they began to reinforce the battle, and to slay them right down; then they betook themselves to flight all in a rout toward Francuse: some of them drew off to the other part of the Mountain, and some the while bore the brunt of the Battle in the Valley against the horse; of whom there fell one or two: but so hotly were they pursued, 
5000 Slain.  that there were 5000 left in the place: soon after this slaughter, the City of Francuse was taken, 
300 Prisoners.  and near 300 prisoners, which were beheaded. Muntzer having gained the City by flight, hide himself in an house near unto the Gate; whither by accident there came a Gentleman, whose waiting-man going up to see the rooms, he found a man laid upon the bed; who asked him who he was, and whether he was not fled from the Battle, and whether he was not one of the seditious? By accident there lay a purse near unto the bed; the other taketh up the booty, and having opened it, he found therein Letters, whereby Albert of Mansfield did admonish Muntzer to desist from his enterprise, and not to cause the poor people to mutiny: these Letters when he had read, he asked him, if the Letters were not directed to him; which he denied very stiffly, until being sharply threatened, craving pardon, he confessed; 
Munzter taken.  that he was Munzter: being taken, he was brought before George Prince of Saxony, and the Landgrave; being asked of them, what moved him so to abuse the poor people, he replied, that he had done but his duty; and that those Magistrates that would not receive the Gospel, were so to be dealt withal. The Landgrave puzzled him, proving by Testimony of Scripture, that the Magistrates ought to be had in reverence; and that all seditions were forbidden by God, and that it was not lawful for a Christian to avenge his private quarrel: whereunto Muntzer had not to answer: 
Tortured.  afterwards he was put unto grievous torture; and as by greatness of the pain he cried out, George Duke of Saxony said unto him, Truly Muntzer you endure at present, but think also upon the ruin of so many people, which this day by occasion of thy sedition are slain; he answered, much laughing, that they would so have it: he was afterwards brought to Welderung a City of the Signory of Mansfield, where he was sharply drawn & put to torture, and confessed what was his deliberated purpose, and who were the complices of his Conjuration.  
The Princes being come to Welderung and Mulhuze, they caused many of these seditious persons to be beheaded; and among the rest, that bold fool Phifer, of whom there hath mention formerly been made: then afterward Muntzer was brought into the field, who found himself very much discouraged, and overwhelmed in this extremity; so as without help he could not give account of his faith, as it commonly falls out with such in the like case: Henry of Brunswick, to help him, caused him to say after him: when he was ready to die, he confessed clearly and loudly his fault and error; and being surrounded with Soldiers, he exhorted the Princes to use greater pity towards the poor people, and that by this means they should not need to fear; he admonished them also to read diligently the book of Kings, which are in the holy Scripture: his discourse being ended, 
Executed  they cut off his head. From this marvellous defeat & discomfiture several escaped, who seeing their sedition profited them not, and that the Prophets were slain with their brethren and companions, instead of repenting, and acknowledging the pestilential venom that lay hid in their Sect; they assemble at Munster the chief City of Westphalia, 
Those that escape get into Munster. Pretend humility, carry out against the Magistrate's power.  and first made semblance of humility, holding forth nothing in them, that was splendent or magnificent; yea, they reproved and cried out against all excellency, greatness and magnificency: they held forth outside-holiness, and cried out against the sword and power of the Magistrate: riches and honour were rejected by them as loathsome vomit (at least, as they made show of) they spoke of nothing, but of the mortification of the old man; and of the renewing of the spirit, and of a life wholly dedicated unto God: above all, they despised the world and the things that are therein, but it was because they could not yet play their pranks, nor themselves have dominion, nor make a new world according to their model, as they afterwards shown unto all.  

Bernard Rotman preaches the Gospel. with success. He and other Ministers present Articles against Popish errourr.  In the year 1532 Bernard Rotman began to preach the Gospel, without the City of Munster, in the Temple of St. Maurice, and that not without great effect; insomuch as that there being certain Ministers, they presented thirty Articles unto the Magistrates, wherein all the errors of the Papacy were contained; submitting themselves unto all punishment, if they did not prove all these Articles to be false, and repugnant to the word of God: the Senate sent for the Papists, and proposed unto them those Errors: and because they had always given them to understand their Doctrine was pure, and founded upon the word of God, 
Papists are convinced,  (which these Preachers denied, and upon their lives would evince the contrary) the Magistrates asked them, if they would by holy writ confute what was said unto them; 
and by the Senate's command resign their places to the Ministers.  being thus questioned, and seeing the Senate laid the matter much to heart: in brief they answered, that they had not wherewith to defend their doctrine; and as for what they had said of their Ordinances, and manner of doing to be good, it was but upon opinion and ignorance; whereupon the Senate forbade them from that time forward, not to meddle with preaching, seeing they were convinced of Errors and false Doctrines, and commanded them to resign their places unto those teachers, which had discovered their errors and abuses: soon after there was assigned to each his Temple to preach in, by the consent of the Senate: and all the City was in peace and tranquillity.  

Satan stirs up Anabaptists, who disturb their peace,  But Satan the enemy of peace and truth, could not long endure the peace and publication of the Gospel; wherefore as he had already done in other places, with might and main he laboured to hinder and overthrow the Gospel; and in its place to set up these seditious Anabaptists: so he did the same at Munster, to the great damage of the faithful, the destruction and infamy of the Gospel.  

By John Becold a Tailor of Leyden, who  For in the year 1533. there came to Munster an Hollander named John Becold of Leyden, by trade a Tailor or Sower of Garments; but rather a Raveller or rearer in pieces: he was a witty fellow, eloquent, cautelous, and very audacious, having a little read the Scripture, he could fully dissemble matters: in sum, he was a true and perfect Anabaptist; in the beginning of which familiarity, 
Insinuates himself into the company of the Ministers.  he insinuated himself into the company or the Ministers of the Gospel, and asked them whether they thought it was well done to baptise little children? they answered him, Yes, and then he began to deride and jeer with disdain: he thus carried matters near nine months; often disputing against, and debating with the Ministers concerning Baptism; notwithstanding in the mean while, wheresoever he could, he secretly sowed the Doctrine of the Anabaptists. 
Rotman opposes them,  Then Bernard Rotman of whom we spoke before, seeing the drift of the Anabaptists; in his Sermon exhorted the people to pray unto God, for his grace, that they might keep his Doctrine pure: and to preserve it from the corruptions of enraged men, especially from the Anabaptists, who secretly crept in among them; and slid into their companies: for if their Opinion prevailed, the state of the Commonwealth, and Religion would be poor and miserable. 
but is soon seduced by his Coadjutor, Herman Staxrede.  At that very time there came to Munster one Herman Staxrede, who was Rotmans' Coadjutor; who seduced him, and caused him to turn Anabaptist, against whom he had so much combated and cried down. This Herman had been the disciple of Henry de Rolls, 
Henry Rolls an Anabaptist executed.  whom they of Vtrecht had lately executed, because he was an Anabaptist; he publicly reproved children's Baptism, saying, That it was an abomination before God. Because of this, there arose great stirs among the people; and those who formerly were secretly seduced by John Becold of Leyden, now vented their Opinions, 
Becold's disciples vent their opinions, hold nightly meetings.  and almost throughout the whole City oftentimes held Conventicles, and secretly assembled in private houses: and their Ministers taught only by night, when as others took their rest, which was the fittest time for the working of their mysteries: 
By the Senate prohibited, commanded to departed; which they refuse.  these things much provoked the Senate; & because the nightly meetings and Sermons of the Anabaptists were ill resented, they were prohibited and forbidden, and command issued forth to all the lovers of that Sect, to avoid the City: but they cared not for this command, and were no sooner gone out at one Gate, but they came in at another, and hid themselves in the City with their Sectaries: and boasted that they had command from God not to stir, but fully and gravely to prosecute their Commission. This troubled the Senate, and they were somewhat astonished at it. Wherefore to prevent further trouble, it was commanded, that both Anabaptists and Preachers of the Gospel, should repair to the Town-House with the learned men. 
A Disputation, wherein Rotman declares himself: Herman Busch confutes him.  In this Disputation Rotman, who had for some time covered matters, openly declared himself an Anabaptist; and condemned children's Baptism, as wicked and detestable: but Herman Busch so contradicted him, as by the word of God he confuted him; which may yet be proved, by the Acts drawn up by the public Notary. This being done, the Senate commanded the Anabaptists to departed the City; yea, and that forthwith: but again they hide themselves according to their custom, until fair opportunity presented, that they might come in sight; and then upon a deliberated rage, they fell upon a Minister named Peter wirtem, 
They fall upon a Minister Peter Wirteme. Run about the City, crying, Repent and be Rebaptised.  as he preached in a Temple or a Church by the authority of the Senate, and they turned him out. Then many of them ran about the City, as if they had been divinely transported in their spirit, crying, with a loud voice, Repent and be re-baptised, otherwise the wrath of God will fall upon you. Many good people fearing the wrath of God (whereof they so much talked) and in their simplicity being deceived, and some for fear of losing their estates, obeyed them: for after the Anabaptists had got the upper hand of their adversaries, 
Take away their estates.  they turned them out and deprived them of their estates These things were done in the year 1533. and in the beginning of 34. and when they had been hidden, they came forth out of their dens and caves, and they went all together unto the Market place with great cries and howl, 
Command all unrebaptized to be put to death, seize on their Arms and Ammunition.  and commanded that all that were not rebaptized should be put to death, as Pagans and wicked: and forthwith they seized upon the Artillery, Arms, Ammunition and Town-House: the rest, namely, the Protestants and Papists, began to run, and to betake themselves unto a place of the City, which was naturally strong, for defence both of themselves and the people; and they took sundry Anabaptists prisoners: 
Opposed, come to Composition.  this hasted until they came unto Composition, and Hostages on both sides were given; and it was agreed that every one should hold his own Religion, and return unto his own house, and live in peace.  
The principal Anabaptists than were Rotman, John Becold of Leyden, Bernard Knipperdoling, Gerard Cipperbrok, Bernard Crechting.  

But sent for aid to the neighbouring Towns.  In the mean time Rotman and Knipperdoling (the superlatives of this faction) though they had approved of this Composition, yet they sent unto the neighbouring Towns; whereby they gave notice unto those of their Sect, 
Promise ten times more than they lost.  to leave all their goods and repair unto them, and that they should not fail to receive ten times more than they left behind them. 
Mutitudes of the poorer sort, on hopes of preferment repair to them.  Great multitudes both of men and women harkening unto these magnificent promises, came in unto them, and upon hopes of preferment repaired unto Munster; 
The Citizens leave the City: Anabaptists are Masters, and Rules all.  chief the poorer sort, who knew not how to subsist: the Citizens and more wealthy among them, seeing the City to swarm with strangers, withdrew as fairly as they could, abandoning their place unto the Anabaptists: this was about Lent, in the Month of February 1534. By this means the Anabaptists became Masters, and chose a new Senate of their own party, with Consuls; among whom were Knipperdoling and Cipperbrock: soon after they fell upon the Temple of St. Maurice, 
Burn the Church of St. Maurice.  which was near unto the City, and burned it with the neighbouring Edifices; and Pillaged all the Temples, and spoilt the chief Temple: within a few days after they flocking together ran about the streets, 
Cry, Repent, repent, depart if ye will not die.  and in a dreadful manner, cried out, Repent, repent, and suddenly changed their tune, saying, Quickly depart ye wicked, if ye will not die; 
Drive out all the Citizens, that were not of their Sect.  and at that instant in arms ran to and again, and drove out of the City all that were not of their Sect, without having regard either to Age or Sex; so as many woman miscarried in these troubles and confused flight; 
In this flight many woman with child miscarry.  these being driven out, they fall upon Pillaging their estates: by this every one may know by what spirit these Anabaptistical hypocrites were led: 
They Pillage.  there is no act so felonious, horrible, cruel and wicked, tha● ever was done, which they did not commit. In the beginning they talked of nothing, but the Spirit and holiness; they said, it was not lawful for a Christian to be a Magistrate, and that it was not lawful to bear Arms: but after they had brought all under their paw, and in their power; than it was lawful to take the Public Arms with the Townhouse, and to choose a Magistrate to their mind, yea, with rejection of him that was ordained of God; and thrust themselves into his place, and to make themselves Consuls and Senators as they have done: there is not need of much speaking, for the world knoweth it. Where now are the fair speeches of those Anabaptists? Do not resist evil: He that will take away thy coat, give him thy cloak also. These have not only pillaged and stripped honest men of their , but of all that they had, & have driven them miserable out of their houses, with their wives and little ones, and have exposed them to death by the Besiegers of the City.  
At that time there arose in the City of Munster a great number of Prophets (for they usurped that name) the principal of whom were John Matthews of Harling, 
Their Prophet John Matthews, commands all their Goods to be common.  and one Pistor, who were both audacious, and prating fellows; they boasted of Visions, and of the Spirit of Prophecy. By Prophetical authority, this holy Prophet commanded all the City to bring in all their Gold, Silver, and other movable Goods to be common, and that none upon pain of death, should reserve any thing for his own private use: and to this end, there was a Public house appointed. The people were very much astonished at the rigour of this Edict, yet notwithstanding obeyed it: it was not possible to retain or conceal any portion; 
Divineresses reveal such as retained the goods, and all books besides the Bible, to be burnt.  for there were two Maid's Divineresses, who did reveal it, if there were any that did retain any thing. Afterwards these Prophets commanded that none should keep any Books except the Holy Bible; and that all others should publicly be brought forth and abolished: he said, that he received this command from God; wherefore great numbers of books were brought together and consumed by fire.  

Hubert Trutelin calls them Prophets of a Turd, and slain.  It came to pass that an Artificer named Hubert Trutelin, who being displeased with the acting of these Prophets reproached them, calling them Prophets the Merde: he was accused, and all the people were caused to come together in their Arms: they sentenced the poor man to death; whereat the people were marvellously frighted. John Matthews the chief Prophet laid hands upon the poor man, and when as he was thrown down, gave him a stab with a Pike, without wounding him mortally, whatsoever his endeavours were; then he commandeth him to be taken from thence, and that he should be carried to another place; and taking the Musket of another young man that was near him, he shot him through with a bullet: when he was falling to the ground, the Prophet said, That it was revealed unto him from heaven, that the time of his death was not yet come; and that God had accepted him to favour, though he died a few days after: whereof when the Prophet had notice, he took a long Pike, and violently ran through the City, crying out, that God the Father had given him in command to repulse the Enemy from the City. As he drew near unto the Camp, 
John Matthews slain.  a Soldier called M●saicus faced him, and shot him quite through the belly: This was the woeful end of this mad Prophet: and although the fraud of these Prophets was well known, yet the people were so bewitched by them, and so deprived of their reason, that they much bewailed this their goodly Prophet, saying, That there would some mischief befall them, because such a Prophet was taken from them.  
John Becold of Leyden commanded the second Prophet after him, to be of a good courage; because that of a long time before, it had been revealed unto him, that he should come to such an end, and that he should marry his widow. Two days after Easter, they ran to the Churches, 
Knipperdoling prophesieth.  and rang all the Bells together: some days after, Knipperdoling prophesied, that all lofty things must be laid low, and the poor, and the mean, and the low things must be exalted; and forthwith commanded, that all the Churches should be demolished; with a very great gravity assuring them, that this command came from God: wherefore he was without delay obeyed, and the heavenly command (as he called it) put in execution. At the same time John Becold gave the sword unto Knipperdoling, 
Becold makes Knipperdoling Hangman,  and appointed him to be executioner, because it so fell out that he was the Consul, and had administered the chief Magistrates place. Being now made Hangman, he is put in a lower rank. Knipperdoling made no scruple of it, and received this place very acceptably; 
which he accepts.  and whereas the Camp had now been some months before the City, 
They sally forth, and make a great slaughter, to the number of 4000  they stormed it; and of the chief Nobility, and best Captains and Soldiers there were slain before the City about four thousand: then all hopes of taking them by force failed. A few days after Whitsuntide, John Becold of Leyden, after that assaults had been given without effect, 
Becold for three day's dreams, and feigns himself dumb as Zachary, and writes the names of twelve chief Commanders.  he went to sleep, and laid and dreamt three entire days together; and when he awaked, he spoke to no man; but as Zacharias, John the Baptists father, so he made signs that they should bring him paper; wherein he wrote the names of twelve men, and among them of some of the best rank, who were to have the Supreme charge, and to have the whole Government as it was in Israel; for he said, it was the will of the heavenly Father, that Munster should be governed as the heavenly Jerusalem. By this means this wicked one made way that he might be King: afterwards he proposed direct articles unto their Preachers, and required them to confirm them, 
Propounds divers Articles.  by testimony of Scripture; otherwise he would bring them unto the people, that they might ratify and approve them.  
The sum of these Articles was, that a man was not bound to have but one wife, 
The chief concerning plurality of wives.  and that it was lawful to espouse as many as he pleased: but as their Preachers did confute this sentence, he assembled them at the Council-house with the twelve; where in the presence of them all he pulled off his cloak, and cast it upon the ground with the New Testament, and swore by these marks and signs, 
Swears it was so revealed to him from God.  that these Articles by him proposed were revealed to him from heaven: wherefore he threatened them, that if they consented not unto them, God would never be merciful unto them. Finally, they agreed, and were of his Opinion, and the Preachers for three day's space spoke of nothing but of the point of Marriage. Without delay, John Becold married three wives, one of whom was the widow of the great Prophet John Matthews: 
He marries three wives.  others like lewd men followed his example, so as it was a praiseworthy thing to have many wives. 
The Citizens are displeased, take the Prophets.  Some of the honest Citizens were sorely displeased to see Marriage thus profaned, and they gave a sign to gather all those together into the Market place, who loved the Doctrine of the Gospel; and then they ran into the Market place, and laid hands upon the Prophets, and took Knipperdoling, and all the rest of the Prophets: 
The Common people rescue them, and cruelly torture and kill fifty.  But the common people having notice hereof, took arms; and having rescued the Captives, killed about fifty with great torments, tying them to trees and posts, discharged Muskets at them: in the mean while the great Prophet cried out, that he that would do God service, should fire first. They killed others With another sort of death.  

Becold hath fifteen wives at once.  This great Prophet John Becold of Leyden, having by his vision gained this point, that it was lawful for a man to take together as many wives as he pleased, played his pranks; for he married but fifteen, and had them all at once; and it was lawful for any one to have six or seven: for they must thus renew their Marriage, as they had done their Baptism. And that none might take ill what they did, they merrily coloured over their villainy with testimonies out of God's word; they brought the examples of the patriarchs, Abraham, Jacob, David and Solomon, and divers others, and said that the word of God commanded it, 
Gen. 1.28.  saying, Increase, multiply, and fill the earth. When that sentence was brought, 1 Tim. 3. That a Bishop must be unblamable, the husband of one wife, they answered, That it was clear from the text, That the Apostle required that of none but the Bishops, and that for several reasons; That he might not burden the Church, and that he might the better attend upon his Office; but this was not forbidden to any other.  
Upon the 24. of June 15.34. there arose a new Prophet, by Trade a Goldsmith named John Twiscoscar; 
A new Prophet John Twiscoscar, declares that God appointed John Becold Emperor of all the earth.  he having assembled the people into the Market place, made known that the will and command of the heavenly Father was, that John Becold of Leyden should be made Emperor of all the earth; and that should march into the Field with a mighty Army, and that he should without making any difference destroy all Kings and Princes, pardoning only the people; that is to say, those which loved righteousness; that he might hold the throne of his father David, until that the Father did deliver up the Kingdom unto him; for the Saints should reign in this world, after that they had destroyed all the wicked. These things were soon brought to John Becold of Leyden, 
Who accepts it,  who falling down upon both his knees, and lifting up his hands to heaven, said, It is several days since I knew this, Brethren, yet I would not divulge it; but now the Father hath made use of another Minister to persuade it. He made semblance as if he received the Kingdom against his will; yet he laid hold on it with both hands, and had long before bribed for it, and plotted it.  

and cashiers the twelve Commanders.  Being now King, he who before was but a Tailor, at that instant cashiereth the twelve; and on the sudden attireth himself with more than Royal Pomp and Magnificence: he chose great Lords, 
Invests himself with kingly Robes.  and commanded that they should make two Crowns of pure Gold: he bore a Sceptre with a Chain of Gold; and likewise his Spurs with Rowels of gold: in brief, he was not clad but with Silk, Velvet, and Gold, which they had stolen out of the Churches: his horses were accordingly accoutred: he appointed certain days to give audience to all such as addressed themselves unto him for any business; 
His Pompous Train and attendance.  and when he went abroad, he was attended upon by his Servants, and Gentlemen of his Court: next unto him there went two young men on horseback magnificently clad; he that went on the right hand bore the Crown and the Bible, the other on the left hand bore a naked Sword, the Pommel whereof was of pure gold, and richly adorned with precious stones: the King had his chain of gold about his neck, and he was all glittering with gold and precious stones: he bore in his hand a Globe of gold. His waiting Gentlemen were twenty eight, clad like Courtiers, with garments of mixed colour of green and blue, to signify his heavenly and earthly power. Upon the King's Girdle was written, The power of God is my strength: thus was the Name of God profaned and blasphemed, to cloak this Villains stinking infamy: Farthermore, his Title was, The King of the new Jerusalem, King of Righteousness, throughout all the World. The pomp of his chief wife, (for he had many together) was equal to his own: his servants were clad in green, and bordered with a brown colour; and upon their sleeve there was a world with a little cross about it, and two swords thwarted . He had his Throne set up aloft, whereunto he ascended by three steps, and all was beset with gold and Jewels. The Lawsuits which ordinarily came before him, were for the most part about women and divorces, insomuch as some who had lived almost all their life long together, now separated one from another. It came to pass one day, that when the people were in the Market place, close crowding, and in a throng to hear; that Knipperdoling leapt on their heads, 
Knipperdoling's blasphemy.  and scrambling with his hands and feet being now above them, he breathed upon, the men one after another in their mouths, saying, The Father hath sanctified thee, receive the Holy Ghost. 
Confesses himself an whoremaster.  One day he fell a dancing before the King, saying, Thus I am wont to do with my whore, but now the Father hath commanded me to do it before the King: but because he did it too long, and would not make an end, the King was angry, and went his way. He suddenly mounted into the Throne; but the King surprising him, threw him down, and three days kept him in prison.  
Is there not here to be seen a wonderful rage and madness? Who could have believed that any bearing humane shape, should have been left to commit things so foolish, absurd, villainous, and execrable? but it cannot be otherwise with such as violate, trample upon arid reject the word of God; they are by Divine judgement smitten, so as to be an example unto the elect. But let us behold their goodly glorious King, now mounted with more than Royal Pomp: where is the spirit of these Anabaptists, who were so ready to reprove and reject others? at first they cried out against all; if they saw any Matron wear silk, or any man of fashion to wear a gold Ring, they cried all down: but now their glorious King Taylor omitteth nothing, that may set forth his Pomp and State. In the beginning they would not bear to hear, that any honest man should be a Bailiff, or Governor of a Village; but soon the wind is changed, and now by command from the Father, their King is not King of a Village, but of the whole World; for so he caused himself to be styled. During this Siege, the Prophets of Munster published a Book, which they entitled, The Restitution: wherein they maintained Muntzers damnable doctrine, and an infinite of errors.  
Afterwards in the Month of August, on the day which is called St Bartholmews, the new Prophet called John Twiscoscar sounded the Trumpet through the streets, and cried out, that all should meet in arms about the way to the great Church; for they must give a repulse to the enemies of the City: being thither come, they find a Supper ready, which the King had provided; and by command the people did sit down, to the number of four thousand: the King, Queen, and Courtiers waited at the Table. Supper almost being finished, the King gave unleavened bread to all, 
Becolds mock-Lords Supper.  saying, Take, eat, declare the death of the Lord: then the Queen presented the cup, saying, Drink, declare the death of the Lord. Behold the brave Supper of these Anabaptists, which was rather a voluptuous Banquet, the Table of Devils, than the Table of our Lord Jesus Christ. Now when the Supper was ended, the new Prophet got him up into the Pulpit, and asked them whether they would obey the word of God? they all said, Yes: 
Twiscoscar reveals that twenty eight Teachers must be sent forth.  he told them then that the command of the Father was, that they must send twenty eight Teachers of the word. Then he named them in order, declaring the place whither each should go: six were sent to Osemberg, as many to Warrendort; eight to Susar, and as many to Corsfield.  

The King and Queen and the 28. Teachers sup together.  The King The King and the Queen with though served at the table, supped afterwards, and those which were appointed to be sent forth. As they were at Supper, the King risen up, and said, That he had received a commission from the Father: whereas upon an adventure there was a Soldier which had been taken, the King accused him that he was a traitor as Judas, and with his own hands cut off his head. This being done, he returned to sit down at Table, and by way of merriment recited what he had done. After Supper within night, they caused the twenty eight above mentioned, to departed out of the City; and over and above their expenses, they gave to every one of them certain pieces of gold, to leave in such places where their doctrine should not be received, in witness of their perdition, and eternal damnation; for their refusal of the peace and doctrine of Salvation.  
And when they were arrived at the places assigned unto them, they began to run through the City with horrible cries, crying, Repent, repent, otherwise ye will suddenly perish: then they cast their garments upon the ground, and threw their pieces of gold which were given unto them upon their garments, assuring them that they were sent by the Father, to bring peace unto them if they would receive it: they commanded them to put all their goods in common: if they did refuse it, by this sign, and as by a mark, they did bear witness against their ingratitude, and evil deeds: for behold the time now is come, which was foretold by the Prophets, wherein the Lord God would, that righteousness should reign through all the earth: and after that the King shall have discharged his trust, and shall have so done; that righteousness shall reign every where; Then Christ shall deliver up the Kingdom to the Father.  
Upon these words they were apprehended, and in the beginning fairly demanded, then by the rack examined of their faith, life, and ammunition of the City. They answered, that they alone had the true doctrine, which they would unto the death maintain: for since the Apostles time the Gospel was not truly preached, and that there was no righteousness: that there were four Prophets, two of which were true, namely, David George, and John Becold of Leyden; two were false, namely, the Pope, and Luther worse than the Pope. Being asked why they drove the honest people out of the City, against their faith and promise, and detained their goods, wives and children; and by what text of Scripture, they could warrant that unrighteousness: They answered, that the time was now come, wherein the word of Christ should be fulfilled, that the meek should possess the earth; and that God in this manner gave the goods of the Egyptians unto the Israelites: after, they declared their ammunition and victuals that was in the City, with their Garrison, some of whom had above five wives. Moreover, that they looked for Soldiers from Friesland and Holland, who being arrived, the King would take the Field with all his Army, to reduce the whole World under his power and subjection, after that he had slain their Kings which did not righteousness. After that they were questioned, and still persisted in their opinions, they were all beheaded, except one who escaped.  
At the same time the arose another Prophet, called Henry Hilvers a wicked man, subtle and wary; he came to declare unto the King and the people, that the heavenly Father had revealed unto him, that three rich Cities with all their goods should be given unto them by God, namely, Amsterdam, Deveater, and Wesel. The King hearing this, set himself to consult with his Council, by what means they might bring these three Cities unto Anabaptism; and to this effect they sent certain men unto these places. In the first place he sent James Campense to Amsterdam, and commanded him to be Prince in that City, and ordered him John Matthews of Middleburg to be his consort: they went into Holland, and hid themselves at a Sectaries house, and there with their mischievous doctrine they empoisoned many, rebaptized their disciples, and secretly by night held Conventicles and Meetings; yea, also they scattered their poison in the neighbouring Cities: for in the City of Leyden, in the Month of January, in the year following 1535, many were put to death for Anabaptism, and for their seditious counsels and enterprises. Moreover, in the end of the year 1534 the King sent into Friesland, John Gelen, a subtle man, and well versed in arms, he having formerly had charge in the Army; the King gave him good store of gold out of the spoil of the Churches, and gave him in charge to raise an Army in Frise; and acted so by certain men that assisted him, that on the 30. of March 1535. he mustered up and raised an Army, and took a Monastery, and drove out the Friars, and there quartered his Camp, until his Army should augment and be completed. George Schonk who then was Governor of Frise, speedily assaulted them as seditious persons: they valiantly defended themselves, but he gained the Victory and defeated them; but not without great loss: they were all cut off except sixty, who were brought to Leanard, and after were punished according to their deserts. Their Captain John Gelen escaped and fled to Amsterdam, to be the author of some further sedition; where he found many Anabaptists, whom John Campense had seduced; he promised them great matters, highly exalting the glory and liberty at Munster, magnificently preaching the new reign of righteousness upon earth. For by this time the renown of Munster was spread, which animated the courage of many; seeing so great an Army had besieged them, yea, and had stormed them often, with the loss of many; and that they saw the Anabaptists to persist in their purpose: many who were desirous to be freed from their debts, and to triumph, did greatly desire to enjoy the liberty of Munster. Henry Gesbell a Citizen of Amsterdam, a stout man, and of renown for Soldiery, was gained by the Anabaptists, and was very familiar with John Gelen; who being drawn to their party by large promises, much was wrought by him: for in the conclusion 600 Anabaptists met together, with whom they intended and attempted to take Amsterdam, to set up their new reign, as they had done at Munster: for upon the 10. of May, the first and the chiefest of them, assembled in the house of Peter Gale; where after consultation they came forth into the street; for that day the Citizens were merry, and had according to a custom among them been at a Game.  
About 10. a clock, the Anabaptists ran together in the streets, about the Cross, which was a public place, crying out, Amend your lives, etc. whosoever will this night be ●ich and happy, let him march along with us: and as the number of their people increased more and more, they slew part of them who had charge of the watch, and the other part they took prisoners. Now the Citizens assembled themselves, and assaulted the Anabaptists; but they carried the matter so ill, as that their Consul was slain, and the rest put to flight; but then they reinforced their strength, and gave battle unto the Anabaptists, who were then defeated, though with much blood which then was shed; among whom John Gelen and Henry Gesbell were slain.  
James Campense was taken, and executed by the hand of Justice. Afterwards in many parts of those places of Holland, the Anabaptists raised tumults and seditions; not without loss and great damage unto several honest people, for they could not keep themselves quiet: for when they were defeated in one part, they began in another; making in secret many disciples, who waited for the restoring of the Kingdom unto Israel.  
There was a certain man in the Town of Leyden, who being forced unto it by torments, confessed that the King of the Anabaptists dwelled in Utricht; but that he was not yet crowned, but only designed to be Prince in the Kingdom of Israel: this prisoner was not only found possessed of vessels of silver and gold, which by evil practice he had stolen; but also guilty of several horrible crimes, for which he was executed: there is no doubt, but that by this King they did intent David George.  
In the mean while, although at Munster their King and Prophets had made unto the poor people most great and magnificent promises; yet now everyday they were oppressed with great necessity, and chief through famine; insomuch as many were starved, and died for want of bread.  
The Inhabitants secretly resolved to apprehend the King, and to deliver him up unto the Bishop, and by this means to purchase their peace: the King making doubt hereof, and not trusting to himself; he chose twelve men, whom he judged would be most faithful unto him, and appointed them to be Captains of each Quarter of the City, that he might be in the better rest and assurance; afterwards he promised the people, that by Easter they should be freed, and delivered from this siege, and all their poverty: for he hoped that the Legates which he had sent into Frise, and Holland, and other Regions, having raised Soldiers, would make some stirs; and that by this means the siege would be raised before Munster: but he was deceived by his vain hopes, as we have heard (for there was a goodly dispatch of his Legates:) He promised great matters to the Captains which he had chosen; how when the Camp should be raised before the City, he would make them great Lords and Princes; and particularly he gave unto John Dents the Empire of Saxony: whereby appeared the brutishness and Diabolical rage of this pleasant and goodly King Taylor, to promise to give that which was none of his own; and to take it away from him, to whom God had given it.  
In the Month of February, the famine was so great, that many died through hunger and want. One of the Queens (for there were many) called Elisa, out of pity to the people, occasionally said, That she did not believe, that it was pleasing unto God, that the people should thus perish through famine: The King, who had store of good provision in his house, not only for necessity, but also to make good cheer; withal knowing this, brought her into the Market place with all the other Queens, and commanded them all to fall down upon their knees about her; and unsheathing his sword he struck off her head from off her shoulders: and not being contented herewith, he reproached her as a bawd: the other wives fell a singing after this goodly deed, Glory be unto God in the highest; and gave thanks unto the heavenly Father: and then then they fell a dancing; the King led the Galliard, and exhorted the poor people to leap, dance, and to rejoice also, who had nought left but a little bread and salt.  
When Easter was come, and that there appeared no sign of deliverance, the people were, and that not without cause, much grieved: the King who all along fed them with fair promises, fell sick, and continued so six days together, that he might cover himself with some excuse: after those six days, he came into the Market place, and there showing himself, he told the people, that he had promised them deliverance: but it must spiritually be understood, and behold this was the deliverance; he said, That he had road the blind Ass, and that the Father had laid upon him the sins of the multitude; and that he had borne them, and taken them away: and that now they were delivered from all their sins; which was the deliverance that he had promised unto them. Thus must the poor and miserable people content themselves, to hear this execrable blasphemy. The blind Ass of this Gallant, whereupon this devilish and desperate man road, was the poor people, that endured and did bear the enormities of such a villain, whom they adored.  
If we should reckon up the miseries, calamities, and other evils which those of the City endured, it were a miserable thing to hear. Divers who could not bear the famine, fled to the enemy; not so much looking for mercy, as that their pain might be expired by death: many crawled upon their bellies in the streets, and others died in the ways: it was an horrible thing to see many walking quite stripped of flesh, nothing left but skin upon the bones. Their ears, lips, cheeks, and noses were so shrunk up, as one might almost see daylight through them, as through a piece of paper. Through feebleness, they could not carry their bodies: some went to the enemy disarmed, trailing a staff in their hands: whiles provision lasted, none talked of going to the enemy; but now when this was spent, they began their desolation and discontent: yet they helped themselves as long as they could: They sowed in the sides of the walls, and in all waste places, rapes, pease and such seeds, and with this they made shift to pass the Summer: But when this crop was spent, than it was as Venison to them to feed on dogs, rats and mice; and when the City was taken, there were but two horses left alive: many were so pressed with hunger, as that they did eat the flesh of dead carcases. Finally, they boiled shoes, old leather, and skins, and beat them together, and put them into a pot, and mingled all sorts of matter together which they could find: this was instead of bread; and yet this villain and wicked cheater deceived them, telling them, God tried them, to see whether they would be faithful and constant; and that certainly the Father would deliver them in a short time. Now they that would departed out of the City, to be delivered from these mischiefs, were to present themselves before the King: and there this Robber took from them all that they had; and when they were ransacked, he said, Now get you gone to the Heretics.  
The King had yet provision of victuals in his Palace, for about two Months; but it was only for his Courtiers. They consulted how they might victual the City. Then there stood forth one named Hansken-Vander Langke-strate, he was one of the King's Secretaries, and one in whom he confided much: he undertook to re-victual the City, and to bring in three hundred Soldiers to their assistance, and all within 15. days: he departed out of the City; and under this pretence went unto the enemy; and for a certain sum of money sold the City unto the Bishop, offering to lose his life if he did not accomplish it: the time for this Plot to be put in execution; was the even of S. John's day, at ten a clock in the night; and that he would open the Gate unto them, provided they came without noise, to the Gate of the Cross. Then this Purveiour returned unto the City, and comforted the King, telling him, that he had well ordered his business; and that within 15. days, they should have a recruit of Victuals and Soldiers. When the day was come, he told the Watch, that this night their aid and victuals should come; and therefore when they saw them approach, that they should take heed that they made no noise, but be very quiet: At the very time appointed, at ten a clock in the night, the Gate was opened; and the enemy entered. They killed the Sentinels, and the Corpse du Gardiner, having got the Word. Being thus entered into the City, the trumpets sound an Alarm; suddenly the King and his men put themselves into a posture to fight, and to repulse the enemy back again to the Gate, which was now shut by some of the Citizens. The enemies without broke up the Gates; for they heard how they charged upon their people within: and being now entered in, they display their Colours. Those of the City abode the brunt a little at first, and were drawn up in the Market place: the Battle was very great. The King, Knipperdoling, Chretchting, were taken: then Rotman seeing no hope to escape, thrust himself into the middle of the enemies, and there was run through, because he feared to be taken alive. But when the Anabaptists heard, that their King was taken, their courage failed them; and they hid themselves here & there in Cellars, holes and Shop-bulkes; yea, if it had been possible, would have run into mouseholes. They were ten days in pillaging the City, and they found in the King's Palace provision for 200. men for two Months: whereas the poor people were for a long time starved. This was called, to have things in common; when as some had to eat, and others were starved. This was like Ananias and Saphira's dealing before the Apostle Peter.  
Thus was the City of Munster taken, the 25. of June 1538. the King was three days after, by a guard of Soldiers brought to a Castle three leagues from the City, called Dulme. As soon as the Bishop perceived the King, he cried out, Oh thou wretch! how hast thou brought spoil and waste to me, and to my poor people! The King readily and proudly answered, lifting up himself, and despising the Bishop, said, Priest, we have not damnified thee one mite, but we have delivered a strong City into thine hands, which is able to stand out against all strength: yet if We have done thee damage, if thou wilt hearken unto us, we will make thee rich. The Bishop hearing that, could not forbear laughing, and asked him, how he would do it? The King answered him, Get Baskets made of Iron, and cover them over with leather, and put me in one of them, and cause me to be carried through the Country, and let no man see me, but he that shall give thee a penny; and by this means, thou shalt receive more money than thou hast spent in the War.  
The better and most holy Anabaptists hung about their necks the mark and ensign of their King engraven in brass, marked with these three letters, D. W. E. which in their language signified, The Word was made flesh. The King had for his title, I John by the grace of God, and by virtue of the new Kingdom to come in the temple of God, Minister of righteousness, etc.  
Thus the King with his two companions were carried prisoners here and there unto the Princes, by which means the Ministers of the Landgrave had opportunity to confer with the King, and to dispute with him, about the principal points, viz. The Kingdom of Christ, The Magistrate, Baptism, The Incarnation of our Lord, The Lords Supper, Marriage: and by testimonies of Scripture unto them, so acted, as though in all things they changed not: notwithstanding all the oppositions they made, to defend their opinions, yet they yielded somewhat; which the King did (as some thought) in hope to save his life: for at the second time of their return, he promised them, if they would grant him his liberty, to silence the Anabaptists, which were in great numbers in Holland, Brabant, England, and Friesland, and to bring them in subjection to the Magistrate.  
The 20. of Jan. 1536. the King and his two companions were brought back to Munster: & put in several prisons; the two next days were spent in holy Remonstrances, to reduce them from their errors. The King acknowledged his sin, and had recourse to Christ by prayer: The other two acknowledged not their faults, but stood out. The next day the King was brought forth upon a Scaffold, and tied to a post; where were two executioners, with hot burning tongs: he endured the three first pinch of the tongs, without speaking word; afterward he ceased not to call upon the mercy of the Lord. Thus for a whole hour and more, was he torn, and dismembered; and to dispatch him out of the world, he was run through with a sword: his two companions had the like end. Their bodies were put into iron cages, and hung upon St. Lambert's Tower, for a perpetual memorial. Let none think we recite stories of the Anabaptists, which are not to be believed, by adding thereunto of our own; God forbidden that we should so do: for there are many yet living, who were eye-witnesses of these things, and present when they were done. I speak this, that none might be hindered from getting profit by this History, which is true and certain, and brought to light for the instruction of the people of God.  
In the year 1535. upon the 3. of February, in the City of Amsterdam, in the street of the Salines, in the house of one John Silert, who then was far from home, there assembled seven men and five women then called Anabaptists, among whom there was one called Theodore Sartor, who was there inspired; he lay stretched out flat upon the ground, for some space of time, before the other brethren and sisters: who in the end awakened; and prayer being made with great gravity, or rather fair hypocrisy, he then said, That he had seen God in his Majesty, also that he had a vision of all things in heaven and in hell; and that the great day of Judgement was now come: afterwards he pulled off all his Garments, not leaving so much as to cover his shameful parts withal. He commanded the rest of his brethren and sisters to follow his example, upon this pretence, for said he, The children of God must strip themselves, and put off whatsoever is made, and born of the earth; inasmuch as truth is naked, and cannot abide to be wrapped up in any thing: therefore, they to show themselves veritable and true, aught to unclothe themselves. The poor people hearing this, put off their ; and being no ways ashamed, became quite naked. Theodore commanded them all to imiate him: he leapt out of doors into the public quite naked, as also did the rest of the men and women, who followed him, trying, after an horrible manner, Woe, woe, woe, Divine vengeance, Divine vengeance, etc. and in this manner they ran furiously through the City, like mad people, crying out so hideously as never was heard.  
Then the Citizens ran to take arms (for they knew not whether the City were surprised by enemies, or what would become of this stir.) Finally, these impudent people were taken being quite naked; and being questioned upon the 5. of March, these seven men were beaten and scourged: the first of them cried out, Praise the Lord for evermore: another said, Lord avenge the blood of thine: the third, Open your eyes: the fourth said, Woe, wo. Afterwards the women were brought to punishment: when they were taken, they offered them garments, but they rejected them, saying, That the truth ought to be naked. What men ever heard of such impudence or fury? In the ancient stories we read of Adamites, who also went naked: but it was only among themselves, and at their Festival days; but these far surpass them.  
When Adam saw himself naked, he sought for covering; and finding nothing more fit than leaves, he made use of those of a Figtree: but these, when as garments were tendered unto them, they refused them; and like dogs ran without shame. Behold, what befalleth those that leave the word of God, to cleave unto dreams and Satanical illusions! but behold their madness, in that they dare attribute such villainy unto the holy Spirit of God, and to make him the author of their nakedness: they ought to have in remembrance, with what gravity the Apostle Paul commandeth women to have their heads covered in the Church: what would he have said if he had seen or known women to run without shame quite naked like Bitch's, who commanded that women apparel themselves in decent habit, with shamefacedness and modesty?  
The things which were done by these Anabaptists in the Town of St. Gall in Switzerland, are not less hideous nor horrible than these, whereof we have already heard. For in the year 1526. two brethren which came out of the same womb, Thomas and Leonard Schitker, inhabiting near unto the Town in the Mount called Mulleg; the 7. of February, by night there assembled a great number of Anabaptists in their Father's house, who spent all the night in preaching and doing marvellous deeds, and receiving of visions: at Sunrising, upon the 8. of February, Thomas took his brother Leonard, and set him in the midst of his kindred, and of all the company, commanding him to fall down upon his knees: now as the rest admonished him, to do no unbeseeming thing unto his brother, he answered them, That they needed not to fear, for he should do nothing there, but the will of the Father: in the mean while unsheathing a Sword, he cut off his brother's head, who was upon his knees, before them all. As all the company were smitten with great fear, and made great and lamentable complaints, Thomas who had committed this murder, suddenly flieth out of the Town, using horrible behaviours, as the custom of the Anabaptists is to do.  
This Enthusiast at that time came, before the Consul in the Town of St. Gall. Mr. Joachim Vadian, an excellent man, and renowned for piety and learning, being present, this Anabaptist cried out fearfully before him, The day of the Lord is at hand, the day of the Lord cometh: he added further, that at the break of day, there had been some great thing done, (but he concealed the matter) and that the will of the Father was accomplished, and that it had been steeped in gall and vinegar: the Consul reproved him, and chid him sharply, because of his fury and immoderate cries, commanding him to  himself, and to return to his house, and to behave himself peaceably. Suddenly his villainous murder was divulged, and he was apprehended and diligently examined by torture; and afterwards for his villainous fact, by the hand of the Magistrate executed and put to death. This poor Anabaptist had forgot the doctrine of the Apostle, 1 Job. 3.12. etc. but God by his righteous judgement and providence, suffered such villainous and execrable deeds to be committed by these persons, that these ways may be abhominated.  
There was found at Appasell in the Country of Switzerland, a woman, 
A She-Messiah.  a sister of this Sect, who taught and persuaded many of her brethren, that she was Christ the Messiah of women, and chose twelve Apostles.  
That befalleth these persons, which is common to such as once stray, and turn aside from the right path, and the good old way: by how much further they are off and distant from the right path, and the more progress they make; so much the farther do they wander from the right way: after that they had built the Tower of Babel, God so confounded their language, that they understood not one another; and they are divided among themselves, yea, they have damned and excommunicated one another, and made divers Churches apart, without familiarity, or communion together. But not to weary the Reader with such diversity, I shall only name fifteen.  

1. In the first place, there is Thomas Muntzer with his rout.  
2. There are the Apostolical ones, as they call themselves.  
3. The Spiritual ones, and separated from the world.  
4. The holy and sinless ones: these are the Perfectists.  
5. The Silentiaries.  
6. The Praying one's, and wholly trusting in God.  
7. The Enthusiasts.  
8. The great free Libertines.  
9 The Brethren Huttikes.  
10. The Augustinians  
11. The Glorians, and Triumphant Anabaptists of Munster.  
12. Those of Melchior Hoffman.  
13. The Meherlanders.  
14. The Mennonites, the disciples of Menno Simons.  
15. The Franiques, which also within these few days are divi●ed.   
Let us now come to behold some of their strange opinions; for that were a work never to be done, to describe them all. We shall begin with Thomas Muntzer, of whom mention was made in the beginning of the History.  
Firstly, He wrote and taught publicly, that the Ministers and Preachers of the Gospel, were not sent of God: and that they preached not the true word of God, but were Scribes and Pharisees, preaching only the dead Letter of the Scripture.  
Moreover, he said, That the writing of the Old Testament, and the preaching of the eternal word, was not the word of God, but was only the testimony thereof: and that we must search for the word in the internal part, i.e. in our hearts, where God hath put it, that we need not go far to seek it from without us: The Scribe-Ministers (saith he) think that faith cometh by the Scriptures and preaching, but they are very-far off: for all the Scriptures lead us hither, that we must be taught and learned of God, Joh. 6.45. Isa. 54.13. Jer. 31.34.  
It was very needful for these Anabaptists, to begin here to set up their Sect and Faction: Answ. they must say and plainly affirm, that the Ministers are not sent of God, that they might the more withdraw the poor people from them. The Reasons which move them so to speak, as they pretend, are Paul's writing to Timothy, where he saith, Be an example, 
1 Tim. 4.12.  etc. whereby the Apostle showeth it is needful for the Minister to approve his calling by purity of life, otherwise it will be vain and false; 
1. Tim. 3.2.  also the Bishop must be unblamable. Our new Mennonists and Franiques are of the same opinion. But in the mean while, who seethe not that they endeavour above all things, to set up their own works and righteousnesses, and Pharisee-like to judge and condemn all such as do not as many works as they? It is many times so, that Harlots will boast themselves more of their chastity then honest Matrons: so it was with the false Apostles at Corinth, that they might bring the true Apostles of Christ into disrepute; they so boasted of their own virtue and lowliness, as if the true Apostles were in no wise to be compared with them. But the Apostle is in no wise astonished at their vain and foolish braggings; yea, he plainly derided them, saying, We dare not make ours of the number, nor compare ourselves with some who commend themselves: but they measuring themselves by themselves, and comparing themselves with themselves, are not wise: as if the Apostle should have said, They so please themselves in themselves, that they think and esteem, that there are none in the world equal or to be compared with themselves: they consider not the gifts wherewith others are endued, but their sight is so fixed upon themselves and their own fair deeds, as that they are persuaded, that they are the only ones, and the None-such in the world. In the mean while, the Apostle lively upbraideth them, saying, Such false Apostles are deceitful workers, disguising themselves into Apostles of Christ; and no marvel, saith he, for Satan transformeth himself into an Angel of light; it is no great matter then, if his Ministers transform themselves into the Ministers of righteousness: whose end shall be according to their works. Moreover, who knoweth not well, that Doctrine far surpasseth works? so as if the Doctrine be not sound, pure, and true; the works, how holy and fair soever they may be, will never prove the calling of a false Prophet, that he is sent from God.  
If it were lawful for us to boast, it should not be in our sanctity, perfection, & mortification, as they do; but only in the pure mercy of God through Jesus Christ: if so be that gravity and honesty of life, were the true sign of the vocation to the Ministry; it would follow that all honest and good people, should be Ministers of the Church; but that is well known to be false, 1 Cor. 7.10. nor can it be: for there is a command for every one to walk in the calling wherein he is called, 1 Cor. 12.29. he asketh also, are all Apostles? are all Prophets? are all Teachers? Every Christian may or aught to read, and discourse of Scripture: it followeth not therefore that all Christians are Preachers and Ministers of the Churches, but only those which are lawfully called; nor doth the calling cease for any failing that may be found in the life of the called (which is not spoken to give occasion to make Ministers negligent; (God forbidden:) But the exhortation of the Apostle Paul, is always necessary to the Ministers) no more than Peter ceased to be a true and lawful Apostle, 
Act. 6.6. Act. 13.3. 1 Tim. 5.22. 1 Tim. 4.14. 2 Tim. 1.6.  when he so grossly failed, Gal. 2.11, 12. It is well known that our Ministers are called to Office by the voice and common consent of all the Church; and that after fasting and calling upon the name of God, according to Apostolical institution, and are confirmed in their Office by imposition of hands: what reason is there for these Sectaries to say, That their Ministers are called of God, but ours only by the world and men? if their Ministers have a special calling as the Apostles had, let them prove it by signs, miracles, gifts of tongues, and Apostolical Doctrine, as they did: the Church hath no need of your Ministers; for the Doctrine of Repentance, Amendment of life, and of Remission of sins in the name of Christ, is abundantly declared in the Church of Christ: to teach the same thing is superfluous: if you teach any other Doctrine, than you and your Doctrine is accursed, and not to be heard.  
I shall say no other thing, than what the Apostle Paul before spoke to the like glorious Ministers as theirs be, Gal. 1.18. If their spirit be so full of knowledge and light, so as they cannot contain themselves from preaching without calling; why do they not preach where the Gospel was never yet declared? they insinuate themselves into such places, where the holy Gospel hath been preached to the people, with great labour and hazard of life unto the poor Ministers. It is a marvel, how they will vouchsafe to enjoy, and partake of the labours of those Ministers, whom they so much hate: they secretly by fraud and deceit, seduce and disturb in such places the poor sheep of Jesus Christ, which ought not to be withdrawn from their true Pastors. 
Joh. 10.5.  I pray all the flock of Christ, not to give heed to such strangers; but rather hearken to the voice of the Apostle, 1 Thes. 5.12, 13. Heb. 13.17.  
These Sectaries do defame and reproach the Ministers, and speak all evil of them; but it is because they touch them at the quick, because they cry out upon these wolves, and pluck the sheepskins from off their backs, that none might be surprised by their fair appearance: seeing the Gospel-Ministers are styled the Salt of the earth, none must think strange that the Salt biteth and pricketh, and maketh itself to be Salt: the Salt biteth not where there is no wound, but it is felt where there is a raw place. It will appear then, that they have lost their spiritual senses, who say, That our Ministers are not called of God: God hath put singular honour upon the Ministers; yea, what greater could he put upon them, then by saying, He that heareth you, heareth me; and he that rejecteth you, rejecteth me? the Lord not only by words, hath recommended the Ministers unto the Church; but also by example, hath shown what honour and reverence all aught to have them in. 
Act. 8.  The holy Ghost could have taught the Ethiopian Eunuch, without the Ministry of man, but he would maintain this order.  
So Cornelius; 
Act. 10.5.  God could have taught him by the Angel, but he is bid by him to send for Peter. When our Lord called Paul, he could have instructed him himself, yet he is sent to a Mortal man, to receive the Doctrine of Salvation, and Baptism: behold, a case which fell not out by rashness, that an Angel of God should withdraw from entering upon the Ministry; 
Act. 9.6.  and should send him to a man, a Minister, to preach unto him. Who with a good Conscience dare then despise the true Ministry, so highly honoured of God; and to disgust men from the same, and to cause men to run after those which were not lawful Ministers, but thiefs, robbers, and grievous wolves, which spare not the flock of our Lord Jesus Christ?  
Let us now come to the second point: Muntzer after he had spewed out his poison against the poor Ministers of Christ; he falls upon the word of the eternal God: and there that he may leave nothing entire, with open throat he spits out his blasphemies. It is no marvel if he fall upon the Ministers of the word, to speak evil of them, seeing he dareth so outrageously to set himself against the very mouth of God: Behold his own words  
That the Scriptures of the Old. and New Testament, Object. and the eternal preaching of the word, is not the word of God; and that we must search for the word, in the internal part in the heart: and that the Ministers are much deceived, thinking that faith cometh by reading of the Scriptures, or by hearing them preached; seeing all the Scripture saith, that they shall be taught of God. These are his own words.  
We plainly confess, Answ. and are not so ignorant (thanks be to God) and who knoweth not, that the external word, i. e. that the Letters written with ink upon paper, by the hand of the Writer; and that the voice sounding out of the mouth, is not the word of God, inasmuch as it is written and spoken by man? yet we do notwithstanding affirm, that the sense of these words written, and spoken by the mouth of the Minister, is the true and indubitable word of God: as it more plainly appeareth, 
Jer. 36.4, 6, 8.  where the Prophet Jeremiah commandeth Baruch to write from his mouth, all the words of the Lord. The words of Jeremiah written with ink in a Book, are called the word of the Lord.  
How often do we hear in the Prophets, Thus saith the Lord! read these Scriptures. Jer. 25.15. Jer. 20.33. 1 Pet. 1.23. Isa. 40.6. 1 Thes. 2.13. Deut. 10.18. Acts 4.31. Acts 6.2. Acts 8.14, 25. Acts 11.1. Acts 13.5, 7, 25. Acts 17.13. Acts 18.11. Heb. 13.7. Ephes. 1.13. We ought rather to give credit to so many evident testimonies of Scripture, then unto such Ravers, who do nothing but rave and dream.  
Muntzer careth not for that, but dareth give the Apostle Peter the lie. Now they which thus leave the Scriptures, finding out another means to come unto God, through pride, they are deprived of their senses. They pretend unto Revelations of the Spirit; and despising all reading, they mock at the simpleness of those, which yet follow the dead and kill Letter (as they call it.) By what spirit is it, by inspiration whereof they are so highly rapt, as that they dare reject all the Doctrine of the Scriptures, as a babish and childish thing? they say, It is the Spirit of God, but it is plain mockery so to speak. For they must needs grant us, that the Apostles and the faithful in the Primitive Church, were inspired by the Spirit of Christ; yet none of them durst contemn the word of God, and the holy Scriptures: but rather each of them, had them in very great reverence; as we may see it by their writings, which are furnished with many testimonies from the Old Testament: and certainly thus was it promised by God, through the mouth of the Prophet, Isa. 59.21. where we see, that the Lord joined these two together, his Word and his Spirit: wherefore should we separate, what God hath by an inviolable bond conjoined?  
Moreover, 
2 Cor. 12.4.  Paul, who was rapt up into the third heaven, and there heard things unlawful for man to utter, notwithstanding, gave not over diligent reading, nor profiting by the Books of the Old Testament; Commanding Timothy to bring with him the Books which he had left at Troas with Carpus. 
2 Tim. 4.13. 2 Tim. 3.15. 1 Tim. 4.13.  Yea, he exhorts Timothy, who though he was an excellent Teacher, and well instructed in the holy Scriptures, to give himself to reading: and what praise doth he put upon the Scripture! 2 Tim. 3.16. I would ask these men whether they have received another spirit, than our Saviour promised to give his Disciples: they will not dare to vaunt of another spirit: now what Spirit our Saviour promised to send unto his Disciples, he showeth plainly, when he saith, 
Joh. 14.26.  This Spirit shall not speak of himself, but should bring to their remembrance what they had formerly heard of him. It is not the Office of the holy Spirit, that which Christ promised, to dream of dreams, of new and unknown revelations, or to hold forth new doctrine: but it is the work of the Spirit of God, to confirm us in that which he hath already spoken, by the Prophets and Apostles; seeing also that the Lord promiseth not to send us another doctrine, saying, Hold fast that which thou hast, until I come, Revel. 2.24. Gal. 1.8, 9 whereby it appeareth, that we ought diligently to travel, as well in the hearing, as in the reading of the holy Scripture, if we will feel the benefit and fruit of the Spirit of God. Luke acknowledgeth the diligence of those of Baerca in searching the Scriptures, Acts 17.11. To this purpose tend these Scriptures: 2 Pet. 1.19. Joh. 5.39. Luk. 4.21. Mat. 4.4. Ephes. 6.16. Mat. 22.19. Luk. 24.27. Joh. 2.22.  
And Paul would have a Bishop, to hold fast the faithful word, Tit. 1.9. etc. Apollo's was mighty in the Scriptures, etc. Acts 14.24, 28.  
If it were otherwise, how could we take heed of the deceits of Satan, who daily transformeth himself into an Angel of light? whereupon should our faith rest? we should be carried to and fro without any stability.  
But they do allege, Object. it were, a great absurdity to subject the holy Spirit unto the Scriptures, to whom all things are to be subjected.  
As if it were a shame and ignominy to the Holy Ghost, Answ. to be always like unto himself; and to be constant in the same word without wavering at all: if any should reduce the Spirit to an Humane, or any other Rule, it were debased, yea, brought into servitude: but when we say, That the Holy Ghost having once spoken, is not mutable, and changeth not discourse (now speaking one thing, and then another, as men are wont to do) who will say, that we offer any injury to the Holy Ghost?  
But they say, Object. He is by this means examined; which belongeth not unto men to do.  
Is is very clear, Answ. that it is such an examination, as he hath pleased to establish in the Church; that we may not receive the spirit of Satan instead of him: wherefore it must needs be, that the Spirit abide for ever, such as once he hath revealed and manifested himself to be in the holy Scriptures: It is no shame nor opprobry to the Spirit, for any to say of him, That it is no dishonour for him not to be mutable, nor to renounce himself. As for that which they tax the Ministers, to be Ministers of the dead letter, one may plainly see the Lords taking vengeance upon the outrage offered unto his holy Word; smiting them with a spirit of giddiness, for having despised the true and only means of coming unto God, which is the Scripture and the Word of God. In that passage of the Corinthians where Paul saith, 
2 Cor. 3.6.  The letter killeth, and the Spirit quickeneth; let any closely consider, against whom the Apostle disputeth, and they will understand his drift. It is very evident that Paul in this place, had to do with false Apostles, who preached and extolled the Law without Christ, & caused the people to recoil from Salvation purchased by Christ, and the grace of the new Covenant, whereunto the Lord had promised to write his Law in the heart of the faithful: the Law then being separated from Christ, as a body without a soul; 
Jer. 31.33. Ezek. 11.19. Ezek. 36. Heb. 8.10.  and nothing cometh from it but death, to those that are under it: it doth nothing but beat and strike the ears, without any quickening the soul, until by faith we are sent from it unto Christ, as from the Usher unto the Master; and then the Law will be found such as David sings it, 
Psal. 19.8.  The law of the Lord is perfect, converting the soul; the testimony of the Lord is faithful, making wise the simple: the commandments of the Lord are right, rejoicing the heart, etc. Thus must we understand how it is said, The Letter killeth: Paul calleth the Law, The kill Letter, and faith, The Spirit quickeneth; i e The Ministry of the Gospel, which he opposeth unto the naked Law; and he himself calleth his preaching, The Ministry of the Spirit: we must not understand this place as those dreamers, who as often as they meet with an obscure place that maketh against them, say, The Letter killeth, i.e. According as they say, to understand the meaning of the Scripture this killeth, but we must come to the Spirit, i. e. to forge Allegories. Paul never thought of such fopperies, as we may see in reading the same Chapter, 2 Cor. 3.8. It is then wretchedly and wickedly done, to cast off the Scripture upon such pretence of the Spirit, 
Luk. 24.27.  seeing our Lord giveth us his Spirit to understand his word: as we see Christ opened the understanding of the two Disciples, not by making them wise in themselves, nor setting them to look for a new kind of word, or natural and innate in them, in rejecting the Scriptures; but that they might understand the Scriptures. After this manner the Apostle Paul exhorteth the Thessalonians not to quench the Spirit: he would not have them fly in the air, after vain and unprofitable speculations, without the word of God, but consequently he addeth, Despise not prophesy: thereby showing, that then the Spirit is quenched, and suffocated, when Prophecy is rejected; what will those poor souls answer, who have rejected the lantern, 
Psa. 119.105.  which God hath given to be a light unto their feet? We confess that the external word preached by men, of itself, nor alone, cannot convert the heart, but the Spirit of God must work internally, to beget faith in us: now this is done in good order by the preaching of the Gospel, as appeareth by Lydia the Purple-seller, Acts 16.14. she heard Paul preach, but the Lord opened her heart, to understand the things which Paul spoke: for this cause the preaching of the Word is called seed; we know that if seed fall upon a spot of ground which is desert, and not tilled, it is lost, without producing fruit: but on the contrary, falling upon soil tilled and well manured, it brings forth fruit in abundance. So the word of God, 
Luk. 8.15.  if it fall upon the hard and rebellious brain, it remaineth without fruit, as upon stony soil: but upon an heart prepared by the operation of the Holy Ghost, than it brings forth much fruit; and as the Husbandman when he hath sown his seed, he can do no more, he cannot make, his grain to grow, but leaveth it to God: so must the Ministers do; when they have preached and sown the Word of God, they cannot make it grow, they must commend it unto God: as the Apostle saith, He that planteth is nothing, 
1 Cor. 3.7.  and he that watereth is nothing, but it is God that must give the increase: he doth not therefore reject him that planteth, nor him that watereth, that is to say, the external Ministers; for he soon addeth, We are co-workers or labourers with God; ye are God's husbandry, ye are God's building. It appeareth that the Ministers are joined in the work with God; inasmuch as God maketh use of them as instruments, and he worketh by his word, by giving virtue in the internal man: one may see as plainly as day light, the error of Muntzer, the first father of these Anabaptists, and that there is no reason in his speech.  
Our Mennonists have condemned their father in this point, notwithstanding there be others who maintain this opinion, or rather blasphemy, as some strange spirits, the disciples of Sebastian Franque, who this day do renew the question: yea, some little space of time since, one of the chief of that Sect, whose name I shall forbear to declare, in the City of Frankfort, before several honest people told me, and with might and main maintained, with divers of his disciples, That the earth never bore a more abominable Idol, then that which is called the Bible; and that all the World doted upon it, looking therein for the word of God, whereas we should look for it in our hearts: and one of them redoubled it, and said, in the presence of Mr. Alosco and of us all, What do you talk so much of the Scripture! I assure you on my part, I have learned more by seeing an Hen or a Capon killed, then ever I learned by all the Sermons and Lectures of the Books that ever I read. Unto whom I answered, It must needs be that you eat often of Hens and Capons, seeing you have learned so much by their death: but I pray you, said I, What good did you ever learn thereby? he answered, That he had learned to know, the obedience which Jesus Christ rendered unto God his Father upon the Cross: and that as the fowl was slain without making resistance, and that for the good and life of man; so was Jesus Christ slain for the life of mankind: it was said then unto him, How do you know that ever there was such an one as Jesus Christ, and that he died for man? do you find that written in the Capon's belly? the Turks also do kill Capons, but they cannot read there, that Christ was their Saviour. In the end they were very angry, and like people deprived of their senses, when they were hampered by the word of God, and by their own reasons. What man is there that would not wonder at such foolish and irrational discourse? is it not just that such people should be so handled, seeing they have rejected the word of the living God; which the Angels themselves desire to pry into, that they should be sent to School unto the bruit beasts?  
Further, I come to the Proposition of Muntzer, who saith, That the Ministers are much deceived, thinking that faith cometh by hearing, and that it is written, Brother shall not teach brother any more, saying, Know the Lord; for they shall all know me, from the least to the greatest of them, being all taught of God.  
If Ministers be deceived by so thinking, Answ. then was Paul also deceived; for he thus spoke, How shall they believe, etc. yea, 
Rom. 10.14, 17.  he saith, That the doctrine which was preached, was the word of faith: but one may easily see their pretence, which is, totally to make void the Scripture, and the Ministry of the Gospel, to come unto Revelations. We have already shown that God will instruct men by Ministers, Rom. 10.8. the Eunuch is sent to Philip, Cornelius to Peter, Paul to Ananias, etc. As for that passage of the Prophet, where it is said, Brother shall not teach brother, etc. the Lord would not hereby banish from out of the Church the Ministry of the Word, (God forbidden) to draw men after visions and revelations now they fail, in that they do not narrowly look into the place; for the Prophet doth not say totally, that they shall not teach no more; but these are his words, They teach no more, saying, Know the Lord: as if he should say, Ignorance shall not possess the judgements and understandings of men, as formerly when they knew not who the Lord was: yea, in this restauration of the Church, the true knowledge of God should become so common and vulgar, that all should know how that the Son of God, who is the lively image of the Father, is descended here below upon earth, to be united unto us, being made our brother to guide us unto eternal life. We know there is a double us● of teaching: one is for those who are altogether ignorant, to whom the first rudiments, as points of Catechism, are to be held forth; there be others, who being entered in, must make further progress: seeing than that none hath so profited, but that he hath need farther to be taught, so it is the greatest part of our wisdom to become teachable. Paul showeth how we should profit by teaching, 
Eph. 4.11.  if we would be Christ's Disciples, saying, That God hath constituted Pastors and Teachers, etc. that we be not unstable, children, tossed to and fro with all winds of strange doctrine, etc. whereby it appeareth that the Prophet never intended to bereave their Church of an ornament, so precious and necessary: The Prophet only would tell us, 
Joel 2.2.  that God would manifest himself both to small and great, 
Isa. 54.13. Jer. 31.34.  and that the Church should have children instructed and taught of God, as was promised by Isaiah. This passage than is very clear: behold, the Prophet saith, That they shall no more teach every man his neighbour, saying, Know the Lord; and why? because, saith he, I will put my law in their inward parts, and write it in their inward parts: he doth not reject the external Ministry of the word, but he showeth, that the knowledge of God, cometh not properly by the labour and travel of men, but it is because the Lord engraveth the Law of his Word in the understanding: Ministers by their preaching strike upon men's ears; and God by engraving his Law, worketh upon and teacheth their hearts, as he dealt with Lydia at Paul's preaching. 
Acts 16.14.  Therefore it is, that Jesus Christ, Joh. 6.45. seeing the Jews to murmur, and storm against the external Ministry of the word, saith, None can come unto me, except the Father who hath sent me draw him: it is written in the Prophets, And they shall all be taught of God: whosoever then hath heard, and learned of the Father, cometh unto me. Christ thereby showeth, that those who have heard, and learned of the Father, do not disdain and reject the Ministry; but they come unto it, and receive profit thereby: and all this showeth, that we are of ourselves altogether indisposed, to come unto this knowledge of God; for otherwise God would not promise, to cause us to walk in his statutes; and if it were in our own power so to do, and that neither great ones by their wisdom, nor little ones by reason of their ignorance can mount so high, unless by the holy Ghost they be drawn: Behold, the true sense of the place, so woefully corrupted by these first Anabaptists, and all they pretend unto, tends not, but after they have deprived the Church of the Ministry, and the preaching of the Word, to open the door unto Visions and Dreams, as they already have shown at Munster and Amsterdam, as Munzter their first father had begun unto them. Was it not a pleasing thing to hear this always sounding from their mouths, The Spirit hath revealed it unto me, The Father hath commanded me? and when any brought a testimony of Scripture contrary to their dreams and visions, suddenly they replied, What have we to do with the dead Letter, seeing we have the lively word of God imprinted in a living spirit? as if the holy Ghost, who is the author of the holy Scriptures, could contradict, himself. The Apostle Paul foreseeing, that such Sects would rise up, who would despise the preaching of the Word; he adjureth his Disciple Timothy before God and the Lord Jesus, who shall judge both quick & dead, to preach the word, & to be instant in season, etc. Satan knoweth, that he must take off men from the Ministry of the word, when he will have them at his beck, to put into their heads what shall seem good unto him: & therefore his labour is to bring men unto this, that they might hold nothing certain; but that they finally being disturbed and uncertain, he might make them despair. Thus in the beginning he wrought with our Mother Eve, denying the express word of God: the Lord had said, In the day that you eat thereof, you shall die the death. The Devil on the contrary denyeth it, and saith, No, no, you shall not die: so now he laboureth to take from our eyes the word of God; but what may we look for afterwards, but that we may be confounded, not knowing what side to turn unto? for if we acknowledge no more the Scriptures to be the true word of God, which as the Apostle Paul saith, Was before time written for us, that we through patience and consolation of the Scriptures, might have hope; what will our estate be? certainly we shall be more miserable than the beasts; and we must give up ourselves to Dreams and Fables, as those who have rejected this light, and must perish woefully.  

Of the Dreams of the Anabaptists, and how they are condemned by the Word of God.  

Muntzer preacheth dreams and revelations  Muntzer having thus profaned and rejected the word of God, he preached dreams, very goodly revelations, which he at his pleasure forged, as did the false Prophet Mahomet, saying, That he had seen Angels, and gloried that he had talked with them: by this means to cheat and deceive the poor ignorant people: but all was feigned and counterfeit, to make music unto poor and inconstant fools: and the Apostle Paul giveth warning of such gallants, that we should take heed of them, saying, Col. 2.18. Let no man beguile you of your reward, etc. Yea, the Scripture forbids us lending ear to such dreamers: the Lord of Hosts speaking in the book of Jeremiah, saith thus, Harken not unto the words of the prophets, which prophecy unto you, 
Jer. 23.16, 21, 22, 26, 27, 28.  etc. we shall have intelligence of this in these last days: are they not in a dead sleep, who Will not be awakened by the noise of this strong hammer of the word of God, which breaketh the stones in pieces? who can be cleansed by such dung? and what truth can come forth out of a lie? dreams have deceived many, and those have fallen, who have trusted to them. These words of God are true, and sufficient to entangle all our dreamers and ravers, with all their celestial visions, whereof they do falsely, and out of a certain malice vaunt. Let us then reject such cheaters, and follow the counsel of God in his word; and we shall always find it to be a strong buckler against all assaults. 
Prov. 30.5. Isa. 8.19, 20.  The Lord sends us to the Law, and to the Testimony: if they speak not according to this word, it is because there is no morning-light in them. And when Dives desired, that the living might be taught by some other means besides the word of God, it was answered, That they had Moses and the Prophets, let them hear them.  
Moreover, Muntzer cometh from thence to grapple with the sacrifice of the Son of God, 
Muntzers denial of Christ's satisfaction, and justification by faith.  to vomit out stinking blasphemies against it; saying, The Ministers are liars, when they say, That Jesus Christ hath satisfied for us, and that we are justified by faith alone without works: thus speak these Scribes, when they mince unto men. These are his words, as they may be read in his Books. But I pray you, is not this filthily to blaspheme the Son of God? it will not only follow, that the Ministers are only delicious and mincing, and make men's consciences drowsy; but also all the Prophets: 
Acts 10.43 Jer. 11.3.  for thus spoke Peter in the house of Cornelius the Centurion, All the Prophets bear witness unto Jesus Christ, That whosoever shall believe on him, shall receive remission of sins through his name. Yea, John Baptist held up the finger at Christ, 
Joh. 1.29, 36.  saying, Behold the Lamb of God, that takes away the sin of the world. 
Isa. 53.7.  Isaiah witnesseth and testifieth, that Christ hath surely born our languishing, and sustained our dolours: what can be more plainly said, then when he saith, He hath born the pain and punishment which was due unto us; and that we are healed by his wounds? the same is affirmed by the Apostle Peter, 1 Pet. 2.24. and Jesus Christ himself saith, Joh. 3.16. God so loved the world, etc. The Apostle John testifieth, 1 Joh. 2.2. If any man sin, etc. so Paul, Col. 1.20. He made peace, and reconciled us, by the blood of his cross. Read to this purpose, 2 Cor. 6.21. and Rom. 5.19. and divers other Scriptures testify unto this truth, so as nothing is more clear: and yet Muntzer dareth to accuse the Prophets and Apostles, with the Ministers, as those that flatter men's Consciences, because they teach not righteousness by works. It is a marvel how that sentence of the Apostle is forgotten, 
Gal. 2.22.  who saith, That if we be justified by the works of the law, Christ is dead in vain. We teach to do good works, & live holily, but not to be justified by them; & that we live only by faith in Jesus Christ. 
Preaching of justification makes not careless of well-doing.  Muntzer thinketh to mend the matter, by saying, That thus to preach Christ, is the way to make men careless of doing well: but on the. contrary, to preach Christ who died for our sins, and that he gave himself out of perfect love a sacrifice for our Redemption, is the way to be stirred up with burning zeal to good works. Furthermore, we must not preach the Gospel as we please, but as it is appointed of the Father, and as the Scriptures testify, that the Apostles preached it: of such men the Apostle Peter warneth us, saying, That there shall arise false prophets, etc. 2 Pet. 2.2. Let notice be taken whether Muntzer and his companious be not of that number, who dare not plainly say as much, but they will say as we do; but being put unto it, they make Jesus Christ but an half Saviour, by bringing in good works. We say, That faith without works is dead: but they justify us not before God, neither blot out our sins. 
Simile.  As the flame is not without light, otherwise it were not flame; yet it's light burneth not, it is the fire, and the flame only that doth lighten: so faith is not without works; but works burn not, i. e. take not away sin; it is faith in Christ only: thus we speak of the virtue and property of faith, showing that those who have this true faith, cannot be lazy, so as out of love to God, they should not do good works to glorify God, 
Rails against Marriage.  etc.  
He likewise fell upon Marriage in a foolish and villainous manner, saying, That the marriage of Pagans and other ignorants and unbelievers was polluted and unclean, and that it was fornication, and a very show of Satan: so as many light spirits being moved, and spurred forward by this woeful doctrine, took occasion to break many marriages; 
2 Tim. 3.6.  leaving houses desolate, and drew after them silly poor women laden with lusts, to leave their husbands; persuading them, that the believing wife, i. e. after their account, the rebaptized, ought not to abidewith the unrebaptized husband: Holding, that a wife dwelling with her Gentile husband, is polluted and defiled, and cannot be saved. They called the marriage of those that were not of their Sect, whoredom, and the fleshly bed; and their marriages were spiritual. 
Heb. 13.4.  The Apostle was of another mind, when he faith, Marriage is honourable, etc. But it may be they will say, This is to be understood of the Marriage of such, where both parties are believers; and not of the believer with the unbeliever. But the Apostle Paul taketh off all objection, when he saith unto the married, 
1 Cor. 7.10.12.  I command them; yet not I, but the Lord, etc. what could be more plainly said, to prove the marriages of believers with unbelievers, to be true marriages, though they were joined together in the time of their unbelief? See how these poor people are become shameless, in laying open their filthiness before all the world! who would not wonder to see such spiritual people as these pretend themselves to be, to live upon the goods and riches of whore-mongers! this is the honour that they put upon their Fathers and Mothers, that begat and brought them forth, yea, and upon themselves.  

Apostolical Anabaptists.  As for the Apostolical Anabaptists, they are so called, because they follow (as they say) the Apostles, and Apostolical Church step by step. They regard the naked letter of the Scripture, They walked as Vagabonds through the Country, and Regions, without shoes, without staff, without girdle, and without money: they said, That they were sent by God; and because Christ saith, What I told in your ears, preach upon the housetops; they got up upon houses, and preached there: they washed the feet one of another; and because Christ saith, He that will enter into the Kingdom of heaven, must become as a little child, they said, We must play the children with children, and therefore they so did: and because our Lord saith, He that leaveth not all that he possesseth, whether wife, children, father, mother, lands and inheritance, etc. they often took slender occasions, and left their Country, leaving their wives and children, and went as spiritual Lanskeneths: they said, That a Christian ought not to possess any thing as his own, and that it was impossible for any to be both rich and a Christian.  
Who would not wonder to see the foolishness of these poor people! they would carry neither shoes, staff, nor money in their purses, like begging Friars: they consider not the meaning of that Scripture. The use and practise of the Apostles declare fully, that our Lord said that, to prevent his disciples from being solicitous for things needful for their journey, seeing they should not want, because the labourer is worthy of his hire: this Christ instructed them in, when he said, When I sent you without purse, without scrip, 
Luk. 22.35  without shoes; lacked you any thing? They said unto him, Nothing: He saith unto them, Now he that hath a purse, let him take it, etc. As for preaching upon housetops, what he had told them in their ears; it is no more, but that what he had told them in secret, they should preach openly. And as for washing of their feet, he would signify nothing else thereby, but that out of love we should be helpful one unto another: for than they had other kind of shoes than we have now, so as their feet were soiled with travelling, and therefore they rightly washed their feet, which now we have no use of, being shod after another manner. Our Anabaptists who practise this, I would have them to consider, how comely this is: for it may fall out through want of women, that men must wash their feet; which how seemly it would be, let them judge. When Christ saith, we must be as little children, 
Mat. 18.  it is not said, We must be children, and become foolish; but that we should imitate the plainness & integrity which is in little children; and that is it which the Apostle Paul holds forth, when he saith, Be not children in understanding, but in malice, etc. in understanding be men: and every where in the Scriptures, their wander and vagations are condemned; 
1 Tim. 5.8.  for he saith, Whosoever taketh not care of his own, etc. And let every one abide in the calling wherein he is called, etc.  
As for the Community of Goods, whereof they make so much, Plato taught it; the Essenes' had all things common; 
Community of goods,  and this was sometimes practised in Jerusalem: but when it is said, 
Act. 4.32.  They had all things common, etc. Luke understands it of many, and not of all; for it is manifest that all did not so, because it is particularly specified of some, saying, And Joses also sold his possession: if all sold their inheritances, there was no need of naming particular persons, for particulars are comprised in the number of all: he intends not that all the faithful sold all that they had, but as much as necessity required: it was in the liberty of every one, as Peter told Ananias, When the field was sold, was it not in thy power? 
Act. 5.  etc. It is very evident that Christians possessed proprieties, and that there were some very rich, who left not their riches to put them into a common stock. Abraham was very rich: this is not to be rejected, though in the old Testament, 
Gen. 24.33.  for he is in the new Testament called the father of the faithful. Yea, Christ's speech, Mat. 25.35. fully teaches us propriety in goods.  
So Paul, 1 Cor. 16.1. 2 Cor. 8.10. 2 Cor. 9: 6, 7. Rom. 12.13. Gal. 6.6. This communion was not in the Church of Ephesus, Eph. 4.28. neither in the Church of the Philippians: see Phil. 4.18.  
The Apostles charge concerning rich men, proves propriety, 1 Tim. 6.17. John alloweth propriety, 1 Joh. 3.17. so Heb. 10.34. Jam. 2.25. Theft is forbidden by God, and therefore no community. Were not Isaac, and Jacob, and Job, and Joseph of Arimathea, rich, and retained propriety in goods? Lazarus with his two sisters retained their house. The women and Luke ministered of their goods unto Christ: Dorcas, Lydia, Cornelius, had propriety in their estates, etc. Much more is said to this purpose, but this may suffice.  
Moreover, than the multitude of believers, for the most part, were very poor, as Paul saith, Brethren, you know your calling; not many noble, etc. This was not done in a disorderly way, but in good order, it being committed unto the Apostles, to distribute according to their judgement, to poor believers among the Jews, who were hated, & had not means to get bread: and because they who had estates were plundered, or were in danger of confiscation of their estates; for this cause it may seem, the Holy Ghost timely set them a work, thus to dispose, and expend their estates, which otherwise would have been lost at the destruction of Jerusalem, by Titus and Vespasian, which came shortly after: before which ruin, the Christians were retired from Judea, as Eusebius recites: but these Anabaptists would put all the world in a confusion by their community of goods, and that they might enjoy other men's labours: but it is worse for them to bind all men unto it, upon pain of damnation.   

Of the spiritual Anabaptists, who are separated from the world.  
AS for the Anabaptists who call themselves separated from the world, and are wholly spiritual; they say, they will have nothing in common with the Gentiles, as they call them, not fasting, observation of days, life, eating and drinking, etc. These establish a rule how plain their garments must be, of what stuff, how long, how large, of what matter, and how for manner: they forbidden the use of all costly garments, calling such as use them Gentiles, and Pagans: when they see any laugh or be cheerful, they cry, Woe unto you that laugh now, for ye shall weep. They fetch continual deep sighs, and are always sad: they reject all feast and banquets at Weddings, all use of music; and as for that speech, Rom. 12.1. they have it always in their mouths, Fashion not yourselves unto the world: they allege it, as if the Apostle had intended to change the nature and property of all things, and as if so be he commanded us to go upon our heads, because the Gentiles go upon their feet; or to speak with our feet, and hear with our heels, because the Gentiles speak with their mouths, and hear with their ears. Whereas the Apostle understandeth no other thing, then that we should not imitate the world in that which is evil; which the Apostle John saith, Love not the world, nor the things that are in the world: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father. And the Apostle Paul expoundeth this, Ephes. 4.17. when he chargeth that we should not walk, as the Gentiles walk, in the vanity of their understandings. It is folly in them to draw these words from the true sense, to make them condemn a multitude of things indifferent; as some of them will not put on a clean shirt upon Sunday, because unbelievers do so: some will not call Monday or Tuesday, but the first and second day of the week; binding their Consciences unto such things: they make themselves ridiculous, because they condemn garments and trim, which are not according to their cut and rule, by their Tailors, and according to their pattern and fashion. We would not here let lose the reins to pomp and vanity, but we say, We are not to condemn him, who is clothed according to his estate, and according to the custom of the Country; young people and all according to the received custom, Gentlemen according to their ranks, Merchants, and consequently all men of estate according to their qualities. We condemn, with the Apostle Peter, all sumptuousness, and vanities which are unprofitable: notwithstanding we say, That when Princes and the like carry it magnificently, they are not to be condemned as Pagans; for Christ and his Apostles never gave us rules for our Garments. Let every one hold forth mediocrity, and cut off all superfluity, for the profit of the poor. Meat and drink is not less free to Christians then garments; wherefore to forbid them, 
1 Tim. 4.  is to hold forth the doctrine of Devils, as Paul saith. What hurt can be found therein? when God shall by his blessing give a Christian means, that he may make use of good meat and drink; and the faithful receive it with giving of thanks, without gluttony, but with sobriety: wherefore should any say, That this gift of God is a curse? have not the servants of the Lord, praised the Lord for it? as David for the Lords filling of his cup, 
Psal. 23.  and spreading his table. Was not Christ at Feasts and banquets with his friends? there were none but the hypocritical Pharisees offended at it, calling him glutton and drunkard. Paul saith, He could tell how to abound, as well as to want. If a believer hath little, let him be contented without murmuring; if he hath much, let him use it with moderation and sobriety, and giving of thanks; remembering that passage of the Apostle, Whether you eat or drink, do all to the glory of God. 
● Cor. 10.21.  They condemn all mirth and laughter as bad. It is true, Christ saith, Woe unto you that laugh, for you shall mourn: yet Paul exhorteth to rejoice with them that rejoice; 
Rom. 12.14.  and Solomon saith, There is a time to laugh, Eccles. Abraham laughed, Gen. 18.10. and yet these men would banish all mirth and laughter. All civil mirth is not to be condemned, nay, rather their hypocritical sigh, and their sad and melancholy looks, are to be censured; whereby they would, as more holy, extol themselves above other men: the Kingdom of God consists not in these things; the Scripture no where condemneth honest mirth, but every where hypocrisies. In the time of Solomon, Israel held a Fe●st for fourteen days together, because of all the goodness of God vouchsafed to David his father. As mourning proceeds from adversity, so joy from prosperity: which Jeremiah plainly holds forth, when he saith, The joy of our heart is ceased, and our mirth is turned into mourning, 
Lam. 5.15.  etc. They condemn also the honest banquets at Weddings, as unlawful and evil; and yet we see the Scripture speaketh often of the voice of the spouse and espoused: we read it not where condemned, either in the Old or New Testament. Our Lord was not only at a Wedding being invited, but wrought there his first miracle, by turning water into wine: he sat down there, and his Disciples.  
David saith, 
Psal. 104.15.  God hath made wine to make glad man's heart, and oil to make his face shine: Feasts and Banquets which exceed Christian modesty, are not to be commended. Lot made a feast to his two guests, and Abraham did so at Isaac's weaning: who ever will read of the feast of the faithful, let him read these Scriptures, Gen. 26.30 Gen. 43.31. Judg. 14.10, 12, 17. 2 Sam. 3.20. 1 King. 3.15. Job 1.4, 5. It is said, Matthew made a feast, where many Publicans were: Christ doth not forbid them, yea, he fetcheth comparison from the Bride and Bridegroom, 
Luk. 14.  from the Wedding-Supper and the Wedding-Garments. We would not here encourage intemperance in any, but to show the liberty which Christians have of the good creatures of God, that none may condemn those, who in God's fear do make use of their liberty: the Kingdom of God lieth not in such observations; bodily exercise profiting little, but godliness being profitable in all things. Moreover, if we should reckon up all their errors and several opinions, time would fail us to refute them.  
There be some who hold rebaptising so necessary, as that without it none can be saved: Nor will they salute any, nor give the hand, nor acknowledge any but such to be their brethren: some hold it not so necessary, and make no scruple to be found with honest people, and to account them as brethren: but their number is but small.  
Some account children's Baptism so bad, as that they will rather be dismembered, and suffer, then to let their children be baptised. Others suffer it as an Ordinance, which neither hindereth, nor profiteth. Some account themselves holy and pure; these are separated from others, and have all things in common; none saith among them, This is mine: and to have any thing in propriety, is accounted a sin. Some have endured great torments, because they would not keep Sundays and Festival days, in despite of Antichrist: seeing they were days appointed by Antichrist, they would not hold forth any thing which is like unto him. Others observe these days, but it is out of charity.  
Some say they are come so high, as that they cannot sin any more. The most pure of them preach up the Cross, and persecution so high, that they seem to make it an Idol, and a new Saviour, putting of it in the place of Christ, for salvation, as the Papists do their works. There be some who have daily some new command from God, to make known unto their brethren and strangers. Some are rapt into an ecstasy, and have their visage and countenance changed, lying upon the ground certain hours. Some Tremble and Quake for two or three hours together: after that, when they are come unto themselves, they prophesy and speak strange things, as if they had been in another world, or as if they had fallen from out of heaven: 
2 Cor. 12.  and they account to have that in common with the Apostle, when he was taken up into the third heaven.  
Many cannot speak nor declare the great secrets, and mysteries which they have seen.  
To some this Ecstasy or Trance cometh often, to others not so often, to others of them not at all. Some among them fall down upon their faces, and dream; others do not, but keep themselves to the Letter of the Scripture. Some do nothing else but pray as the Friars do, and say, That they do hinder and keep back, by their prayers; all the mischief which otherwise would befall the world: these will not that evil should be resisted by any other ways then by prayers; and in no sort will permit the use of arms.  
John Denk did admit of swearing by way of witness. Some hold not the Trinity of persons in one Essence, saying, That the Son only is a person. Some esteem of the Sacrament of the Lords Supper as we do; but they preach it up so highly, as that it will be very hard, to find so much as two fit to communicate therein; and therefore some are of opinion not to do it until their death. In some places they banish and excommunicate all those, which will hear any Preacher or Minister preach: they speak all the evil of them that may be, calling them Scribes and Pharisees. Others endure that one may hear, see, and read any thing: but in the mean while the manner of Ministers living pleaseth them not. They have the Cross in such estimation, that they despise and reject all those which are without it, and persecution, and say, That their case is not good: for (say they) if they were in the Lord's way, they would suffer persecution: some therefore seek the Cross, others are of another opinion. And many times they break fair households by separating the parties, when one of the parties is excommunicated, the party which is not excommunicated must withdraw from the other party: and their excommunications are for very small matters; yea, when they are married one to another, they make them promise, that if one of them come to be cast out of the Church, that the innocent party shall withdraw from the nocent; and by this means their marriages are all conditional: when one is thus separated, the party offended cannot be remarried, if the other party being married be not delivered by the death of his adjoin: yea, sometimes it falls out, that some who have been excommunicated, are received in again, and find their party married to another; and there they must see their wives before their eyes to be unto another man, and they themselves cannot remarry; yea, though they have not the gift of continence, they say unto them, as unto the Friars, that they must make themselves Eunuches for the Kingdom of heaven. Behold, how the Devil makes himself sport with these men! They are in mortal war with the Franiques: upon this occasion the Mennonists have excommunicated the Franiques, because they would not approve of these goodly marriages.  
They say also, That when a man hath sinned, though he doth repent, that he is to be excommunicated: and then if he doth persevere therein, he shall be received in again. Behold, the fair stir of Satan, how he playeth the game with these men, which follow not the true light of the Gospel. Our Lord be pleased to give eyes to all the world, that they may take heed of these Sects, which make men turn aside from the way of truth. So be it.   
FINIS.   

Books sold by John Allen, at the Sunrising in Paul's Churchyard.  
Viz.  

Caryl on Job, 

Vol. 5. quart.  
Vol. 7. quart.  
Vol. 9 quart.    
Beza Novum Testamentum. fol.  
Allen's Scripture-Chronology. quart.  
Baxter's Call to the Unconverted. quart.  
Lukine's Practice of Godliness. twelve.  
Burges of Original sin. fol.  
Davenport and Hook of New-England, their Catechism.  
Gataker against that wicked Cheat, Judicial Astrology: proving it to be the Abomination of the Heathens, and that it ought not to be tolerated in a Christian Commonwealth. Isa. 47.12. Jer. 10.2.  
The Faith and Order practised in the Congregational Churches in England, agreed and consented unto by their Elders and Messengers, at their Meeting at the Savoy. October 12. 1658.  
Cases of Conscience concerning Astrology. octa.  
Cotton on the Covenant. octa.