ENGLAND'S WARNING BY GERMANIES' WOE: OR, An Historical Narration, of the Original, Progress, Tenets, Names, and several Sects of the Anabaptists, in Germany, and the Low Countries: Continued for about one hundred and twenty years, from Anno 1521. (which was the time of their first Rise,) until these Days.  
Wherein is set forth their several Errors dangerous, and very destructive to the Peace both of Church and State: The way and manner of their spreading them: The many great Commotions: (yea, to the effusion of much blood,) which they occasioned in those parts, by their opposition to, and resistance of the Civil Magistrates; And what course was there taken for the suppressing them.  
By FREDERICK SPANHEMIUS, Doctor, and Professor of Divinity, in the University of Leyden in Holland.  
Foelix quem faciunt aeliena pericula cautum.  
Published according to Order.  
LONDON, Printed by John Dever & Robert Ibbitson, for John Bellamy, at the three Golden Lions in Cornhill, near the Royal Exchange. 1646.   

England's warning by Germanies Woe, OR, An Historical Narration, of the Original, Progress, Tenets, Names, and several Sects of the Anabaptists in Germany, and the low Countries.  

CHAP. I. Of the Original, or beginning of the Anabaptists.  
PUrposing by the assistance of God, 
The Proem.  for the confirmation and vindication of the truth, to dispute against the Anabaptists: for the more full illustration of the matter I have taken in hand; I thought fit briefly to praemise these things. 1 Of the Original of these Sectaries. 2 Of their Progress. 3 Of the divers Sects into which they are divided. 4 Of the Names by which they are commonly called. 5 Of their Heterodox opinions.  
Concerning the first: namely, the Original, or beginning of this sort of men, which are most commonly termed Anabaptists; Their first birth is challenged by the year of our Lord, 1521. when they began to appear on the stage, and to enter into these parts of the Christian world. Those that are read to be the first, which helped the world to be delivered of this Sect; were Nicholas Storch, Marcus Stubner, and chief, one Thomas Muntzer, men borne in upper-Germany; whose pretence was piety, of a civil life in appearance; but their minds greedy after innovations, ambitious of Honour, and made and fitted for ungodly enterprises. To their designs a while joined himself Martinus Cellarius, a Swede by Nation, disciple of Capnion, and one of Melanchtoms familiars; but who afterwards, both by his and Luther's admonition, repent; and together with his Sect cast of his Country name, taking unto him from thenceforth the name of Borrhai; under which name he was first placed in the profession of Philosophy, and afterwards of Divinity, in the famous University of Bazill; where (besides his writings in Logic and Mathematics) by publishing Commentaries upon some Books of the old Testament, he commended himself unto the Church of God; until at last being seized by the Pestilence, he there finished his life, in the Communion of the Orthodox Church, the year of our Lord. 1564.  
Nicholas Storch, and Marcus Stubner, by divers practices endeavoured to draw the heedless people after them; this latter by the fame of his learning and a certain dexterity he had in expounding the holy Scripture; the former (as being altogether unlearned,) by his popular eloquence, and report of inspirations, revelations and secret conferences with God; both by a great deal of juggling and divers frauds. These notwithstanding proceeded more warily and gently; but more violently and furiously Thomas Muntzer, under whose conduct broke forth that lamentable sedition of the Countrymen, by which in the former age, upper-Germany was so grievously shaken, and with the same, the fruits of that new Gospel, wherewith Storch and Stubner had possessed the minds of the common people. The residue of both whose lives, and their ends, are uncertain. Of Muntzers further enterprises comes now particularly to be spoken.  
Some fanaticke spirits take occasion of making parties, and rending the Church of God, upon the words of Luther, in his Book of Christian liberty, which is extant amongst his works in the third Tome: and was first published in the year of our Lord, 1520. having read there, that a Christian man is Lord of all things, and subject to none: which words written by Luther that eminent servant of God in the best part, and largely expounded; and by a contrary aphorism, (namely that the same was servant of all, and subject to all,) more fully declared; were wrested to an ill sense by men impatient both of their own and others quietness: who upon that occasion, first privately, and afterward publicly, began to speak evil of the Government of Princes unto the people; telling them of their exactions, and boasting the liberty purchased to all under the Kingdom of Christ; and making large complaints, not only of the Tyranny of the Pope of Rome, but also of many faults still tolerated in the Church by the first reformers: and so shaking the two pillars of public order, the dignity of the Magistrate, and the reverence of the sacred Ministry, and the authority of both. Thereupon consulted about framing a new and more perfect Church, and concerning its new policy; and on this occasion thought of a new Baptism to initiate the disciples thereof. But least the reverence of the Baptism formerly received, should be any hindrance to their purpose; children's Baptism was exclaimed against as vain, yea, unlawful, being conferred upon Infants, which were uncapable thereof; whereas this Sacrament ought to be administered to none but men grown, and who had the use of their will and reason. And that the zeal of this new Church, which these Doctors desired to raise out of the rubbish, might the more deeply enter into the minds of the common people; they took special care to make great show of piety themselves, and to press the same upon others. Hence the ordinary subject of public Sermons, and private Conventicles was. That we must detest sin, subdue the flesh, stir up the spirit, exercise duties of charity, bear the Cross of Christ, give ourselves to fasting, be plain in apparel, moderate in diet, compose the dressing of our bodies to neglect, rather than ornament, and be sparing of speech. It cannot be said, how much the enemy of mankind, by this slight transforming himself into an Angel of light, and hiding the depths of Satan, advanced his cause; and how much this mere outside of godliness and holiness made the minds of men not evil addicted unto these new Evangelists.  
The minds of men being thus prepared; Thomas Muntzer, first Pastor of Cygnea, afterwards of Alstet, a Town seated in the limits of Thuringia and Saxony, thinking he might now go on with his designs, hardened himself in his audacious wickedness; yea, resolved in his mind to adventure on any mischief whatsoever. For when he observed the name of Luther to be famous every where, for restoring the Church's liberty, and all men's minds to be inclined towards him: he thought he must by some notable enterprise get himself a name amongst all men likewise; and to this end was so bold, as to profess that he would restore the politic or (as sometimes he used to call it) natural liberty; and deliver subjects from their yoke, and Tyranny, so did this contemner of God's ordinance style the Government of Princes and Magistrates: But when he could not get Luther to join with him, nor prove his fact to be lawful unto him, with whom he had often meetings thereabout, at Wittenberg: but on the contrary was rebuked by him, and earnestly admonished not to disturb the public peace, yea, to submit to the order which God had ordained; he began to rise up, and thunder against Luther himself, crying out, that Luther was as much in fault as the Pope of Rome; that it was true, the work of reformation was something furthered by him, but left still infected with much leaven; yea, that Luther was worse than the Pope, for that he had published only a carnal Gospel. Neither left he to exclaim against the Tyranny of the Civil Magistrate to the utmost, nor to press upon the common people, that all things by nature were free and common; and that the yoke of Princes was as much to be cast off as the Popes of Rome: and seeing fair warning was not like to prevail with them, but they would have both the goods and lives of their subjects to be tribute to their lusts; it was most just that every one seek to recover that by force of Arms, which God would have to be common to all. The commons being stirred up by this Trumpet, and enticed with the seeming sweetness of a certain new liberty, began every where to embroil themselves in dangerous mutinies. near the River Acronius uproars are made; in Alsatia & Sweden, Troops of factious persons gathered together, liberty is every where pretended, and all reverence and obedience due to Princes contemned, yea, altogether cast off.   

CHAP. II. Of the progress or increase of the Anabaptists.  
WHen Satan had by this means endeavoured not only to make Schisms in the reviving Church, and to cast dust in her face; but likewise to render the reformation of the Temple of the Lord odious to the powers of the world; as if thereby the just authourity of Princes over their subjects was abrogated; and the new preaching of the Gospel, led only to faction and sedition; it cannot be expressed into how much hatred the most holy work of Reformation was brought, with those men which were still addicted to their former superstition; For these tumults were not only imputed to their true Authors, a few leaders of factious persons; but likewise began to be laid to the charge of the Gospel itself, and all the Teachers thereof. And that so much the more, because these new Patriarches of the Anabaptists, had afore-time been familiar with those, whose service the Lord had used in the Reformation of his house; and for that they boasted, Luther was of the same mind with them. Hereunto add, that the multitude stirred up by them, would seem that they minded to stick to the Gospel, and cleave to the Scripture only: and would maintain the liberty of their consciences by the sword. But those worthies, which had given sufficient proof to the Church, of their fidelity and integrity in repairing the Temple of God; that they might wipe off the blot which was cast aswell upon themselves, as the Gospel; they thought fit by writing, to defend both their own, and the cause of the Church of God; which amongst the rest, was stoutly performed by Luther, Melanchton, Zuinglius, Bullinger, Menius, Regius and others, who sharply inveighed against sedition, and seditious persons; admonishing rebellious subjects out of the word of God, of their duties towards the higher powers: reproving those turbulent Preachers, and exhorting all to quietness, and due reverence towards Princes: and left nothing undone, which they thought might serve to abate the violence of those men, which with enraged minds run headlong unto all ungodliness and mischief. Chief Luther, being more vehement against them, contented not himself with exhortatory writings alone, but likewise set forth sharp Invectives against the unruly: and by a special Book published against those Country Robbers and Murderers, himself denounced war against them; exhorting Princes by force of Arms, to restrain the course of these Robberies, and compel them to be quiet, which would not be persuaded to it.  
These new Doctors, Muntzer and his confederates, being rather made fiercer then milder by these admonitions, turmoil still more and more, crying out, that Luther and those of his party, savoured nothing but the flesh: vaunting indeed, that they have cut off some of the leaves of Antichrist; but the tree and the roots remained still untouched; which must also be cut down, and which cut down they would. And seeing they could find nothing in the written word of God, to defend their errors, and the tumults which they raised, they fly to new devices, to maintain themselves and their madness, by boasting of revelations, inspirations; and always inculcate to the inconsiderate multitude inclined unto them, that man must live by every word which proceedeth out of the mouth of God, and therefore must not seek to be wise only out of books and writings, but endeavour according to the prescript of the Apostle, that they might all Prophecy. Hereupon every Fish monger gins to boast of the Spirit, feign revelations after the example of Storch and Muntzer, to counterfeit inspirations: the Pulpit is open to every Cobbler or Tinker; and what goodly dotage soever the method of deceit had dictated to any, without and contrary to the written word, was thrust upon men for the word of God; scoffed at the public Sermons of the reformed, inveighed against the Lutherane faith, as being void of good works: some of their doctrines and mysteries they would not reveal, except to those, who gave themselves to minister about their holy things; others like the cuttell fish, they cast their blackness about, that they might not be thoroughly discerned; by strange arts, lurked in Houses and Families, gathering their conventicles in secret corners: profess that they were sent chief to the needy, and those of mean condition; and by all kind of craft and subtlety, seek to possess and bewitch the minds of credulous men.  
Having once opened a wide gate to error, by enthusiasms; all monstrous opinions whatsoever, began to be obtruded upon simple people, and those who were itching after novelties: and turbulent wits are stirred up, to introduce a new state of things both in Church and Commonwealth, into the Christian world. And that no regard either of conscience, or fidelity sworn to Princes, might be an hindrance to them; they began to publish, That Oaths in the time of the new Testament, were unlawful; and therefore whether already taken, or to be taken, were altogether void and of none effect. These foundations being once laid, the common people are over all, as it were set at liberty, by factious Sermons, conspirations made, and seditious persons armed against their Princes; and flourishing provinces wasted with miserable civil war, and stained with much blood.  
The chief Trumpet, and kindler of these uproars, was this Muntzer, who having gotten himself authority amongst the heedless common people, began openly to proclaim, That he was raised up by the command of God, for the punishment of wicked Princes, and altering of Politic Government. For this cause, being by Frederick Elector of Saxony, driven out of that Country, and wandering here and there through Germany and Helvetia, he sowed the seeds of sedition every where; and at length, being returned to Mulhaysen, a famous Town in Thuringia, he came to that height of presumption, that by the help of factious persons, and such as were addited unto him, he put off the Magistrates, and filled the Court with his Sectaries; yea, challenged to himself the cognizance of all, both Ecclesiastical and Civil matters; spreading this Doctrine, that judgements under the new Testament ought to be framed and administered only out of the word of God. And that the hearts of the common people might be the more fastly knit unto him, who have commonly but small revenues; he would not only that all Monasteries should be prey and spoil unto them, but likewise commanded that all things should be in common, according to the example of the Primitive Church: and those of the richer sort, he either by Arguments persuaded to ascent, or by force, and fear of worse compelled them thereunto. When nothing in show more favourable than this, could come to the ears of the common people; who had either been burdened with taxes, or sometime oppressed by the more hard government of their Superious; or which were in want and penury: and Muntzer by his seditious letters sent abroad every where by his Messengers, published this doctrine; and withal preached all manner of liberty: grievous commotions followed in many provinces, especially in Sweden, Thuringia, and Franconica, where the clownish multitude arising in great numbers betake themselves to Arms; contemn the commands and dignity of the Magistrate; pull down all Castles, and fortresses, as the fetters put upon their liberty. Muntzer yet sets the minds of those men more on fire, who were already more then enough enraged: calls the Minets out of the Mines of Mansfield unto prey and tumult, denounceth to all, That he is the servant of God, ordained by Heaven, to cut off the ungodly; and that God had committed unto him the sword of Gideon? ordinarily using this subscription in his letters. Thomas Muntzer the servant of God against the ungodly; as also, Thomas Muntzer with the sword of Gideon. And yet is the mind of this madman, 
The Anabaptists enter the field with an Army.  more and more inflamed, by one Henry Pfeiffer, who of a Monk, become a brawler, counterfeiting a vision from Heaven, gathers forces of mutinous persons, and brings forth his Troops into the field. The Princes of Saxony, Brunswick and Hessen, 
The Princes of Germany make war against them.  with the Count of Mansfield, being by the Rebels constrained to Arms, prepare likewise an Army: and after many admonitions spent to no purpose, they set upon these bands of husbandmen rather than Soldiers, which were set down on the hill near the Town of Frankenhaysen; whom (quaking before the fight began, and in vain exhorted by Muntzers trembling voice to courage and constancy) they overthrew and put to flight; storm the Town of Frankenhaysen: and Muntzer who had fled thither, and feigned a sickness, (as being pined away with long faintness) being through the singular providence of God, discovered by the servant of a Nobleman, by certain letters hid in his cloakbagge, near the bed where he lay, was plucked out of his hole, 
Munster and Pfeiffer taken and hanged near Mulhaysen.  and together with his consort Pfeiffer committed to safe custody: where having by the Rack and Tortures, compelled him to declare the names of his complices; he almost desperate (together with Pfeiffer, who was taken near Isenacke) paid for his wickedness, and the death of so many thousands; being cut off with the sword of vengeance, by the hand of the hangman, near Mulhaysen, in the year of our Lord 1525. Otherwhere also in Sweden, Thuringia, Alsatia, Franconia, Bavaria, Austria and Stiria, were the Prince's Arms victorious; the routed Troops of the Rustics, are scattered in every place; the Cities possessed by these factious men, are either taken by force, or constrained to deliver up, and by the punishment of a few, many are restrained, all terrified, this spreading evil stayed; and the former peace and tranquillity again restored to those Provinces.  
These frantic and seditious men, being subdued by force in upper-Germany; and the spring of rebellion, with the loss of much blood, at last drawn dry: this evil grew fresh again in Helvetia; and those seeds of Anabaptism, which had been sown by Muntzer traviling through these parts; and received with open ears and minds by some Ministers of the Word; began both in public and private assemblies to be preached unto the common people. Of which Preachers the principal men were Foelix Mantzy & Conradius Grebelius of Zurich, whereof the first had strived in vain to come to the profession of the Hebrew, and the other of the Greek tongue, and Balthazer Hubmeier, Pastor of the Town of Waldshut: who when he had not only by word, but also by publishing a book of Anabaptism, troubled the consciences of a great many; Huldricus Zuniglius, that valiant Champion of the truth, set forth a writing, and confuted the turbulent fellow. And at Zurich, in a solemn disputation with the two former, for three days together, in the month of November, publicly in the Court (after two others had with them, in the month of January and March) in the year of our Lord 1525.) solidly confuted their Arguments, or rather cavillations against children's Baptism, (which they contended was first instituted by Pope Nicholas) in full demonstration of the spirit, and of power. Anabaptism being triumphed over in this disputation, by the help of Zuriglius, Leo Juda, and Casper Megander, and the truth laid open to the light; the Senate of Zurich by a public edict establisheth children's Baptism, and command the Anabaptists teachers to be silent and quiet. Notwithstanding, as yet these troubles of the State would not cease, but that in private meetings, they had not only persuaded Anabaptism again to many of the Citizens, but also divers of them, who had addicted themselves to these new Patriarches, were rebaptised.  
To this thing lend their assistance, Gulielmus Raubli, Panicellus Brotlcin, George Blaurock, John Denck, and Andrew Stultzy; but above all others Hubmeir: who having at first taught the Gospel at Waldshut, a Town in the confines of Helvetia; and afterwards turned to the Anabaptists, and so (having set the Citizens together by the ears, for this diversity of opinions) made the City again liable to the Arms of the house of Austria, and the Idolatry of the Church of Rome; had fled to Zurich, and there lurked privily amongst his disciples, until being apprehended by the Senate, and commanded to answer to what should be laid to his charge; he was by Zuniglius out of the word of God, proved guilty of divers errors. But he of his own accord, promising to make a public recantation, when he ascended the Pulpit, again preached his errors unto the people. Being reprehended for this thing, and confessing that it was inspired into him by Satan, at last after many promises, 
Hubmeier banished from Zurich.  and forswearing the Tenets of the Anabaptists, he was banished the City. But as men are apt to strive for what is forbidden them, and desire the more that which is denied them; so could not all this restrain the rude multitude, but that they secretly favoured the opinions of these fanaticke men, which were with much art and eloquence commended unto them by the Teachers of the Anabaptists, moving them, besides the novelty of the doctrine, a certain vain affection of pity towards these new Evangelists; who seemed rather miserable then evil, and more prodigal of their quietness then faith; reputing their stubbornness for true constancy. Insomuch as the Senate of Zurich was at last corstrained, to endeavour to prevent the same, by a severe edict in the year of our Lord 1530. 
Capital punishment decreed against the Teachers of the Anabaptists, and fines laid upon those that receive them.  decreeing capital punishment upon the Teachers of the Anabaptists, and heavy fines upon any that should receive them. The opinion of Hubmeier amongst others, was, that the spirit of Adam did not consent to sin, and therefore remained perfect after sin committed; neither did it lose its liberty, but the flesh only.  
The field of Bazill likewise being sown with these unhappy tares, there also did the Anabaptists make stirs and uproars: with whom O Ecolanpadius a grave Divine encountering in the City of Bazill, in the years 1525, 1527, 1529. about the articles of children's Baptism, Rebaptising, the Civil Magistrate, and Oaths; gave abundant satisfaction to the cause, though not to the obstinate agents thereof; so that by the authority of the most prudent Magistrate, the zealous assertor of God's glory, used in suppressing those Sectaries; both the peace and purity of the Church of Bazill was preserved.  
The peace of the Commonwealth of Berne also, was not a little troubled by those men; especially by Ludovicus Hetser, Joannes Trayer, and Joannes Seckler; where the Anabaptists being admitted to a public disputation Anno 1528. their errors were manifested, and their ringleaders confuted by Bertholdus Hallerus, and Francis Kolbius, Ministers of the word of God. But when notwithstanding the Anabaptists muttered in corners, that there was as yet no satisfaction given them, that the truth might openly triumph over error, a solemn disputation was again appointed, by the honourable Magistrate of Berne, 
A disputation at Zosing with the Anabaptists nine days together.  at Zosing in Argovia within the Territory of Berne, in the month of July, Anno Dom. 1532. which being accordingly performed, between the Ministers of the Church of Berne, and the Teachers of the Anabaptists; and continued for nine days together; and taking by public notaries, and published to the world; was of great moment for the confirmation of many men's minds in the truth, and recalling others from their errors. And when about the year 1579. the Anabaptists began again to raise new stirs in the country of Bern; by the vigilancy of the Magistrates and severe edicts, the Sectaries were kerbed and the growing evil repressed.  
In Sengall likewise a Town of Helvetia, confederated with the neighbouring villages, no small ado was made by Conradus Grebelius and his disciples; and by all stratagems, secret suggestions, public serrnons, writings, and all manner of allurements endeavoured, that this famous City might be made a Pella, and receptacle to these kind of men; But through God's special mercy, by the writings of Zuniglius, 
They are cast out of the City Sengall.  the zeal of joachimus Vadianus, and the prudence of the Magistrate, that was prevented, and these troublesome fellows cast out of the City. Not a little conduced, to render the Anabaptists hateful unto all good men in this City; the horrible fact of Thomas Schucker, disciple of Melchior Rinckius that Champion of the Anabaptists: For he on a time, when a great throng of this kind of people were gathered together, counterfeiting a rapture and revelation from heaven; commanded his brother Leonard Shucker to kneel down on his knees, and ask for a Sword. Being demanded by his father, mother, 
The Schucker an Anabaptist cuts off his brother's head in a rapture.  and others that stood by, what he meant by this posture; answered, that they should be of good cheer, for he would do nothing but what was revealed him from heaven. The minds of all being attended to this new spectacle, the mad prophet with his drawn sword, cuts off his brother's head from his body, at one blow, and tumbles it to the earth; striking exceeding terror into all the beholders, and drawing from his parents great grief of heart, and many groans. 
He is executed for it.  Being apprehended by the Magistrate for this cruel murder; he received the punishment due to his wickedness; nevertheless showing no sign at all of any remorse for his crime, but professing on the Scaffold that this was the will of God, revealed unto him from heaven. This tragical chance happened in Sengall, An. Dom. 1527. which not a little moved the mind of the Christian Magistrate, and stirred him up against these furious prophets and their sons, and caused him to publish Seven Edicts against the abode of the Anabaptists in their City or dominions. The departure of those men gave indeed rest and quiet to the City of Sengall, 
Seven Edicts against the Anabaptists abiding in those parts.  but bred new turmoils in the neighbour Country of Abbas-Cellonsis; those restless persons ever wand'ring here and there, to make innovations, and trouble the work of reformation there began.  
Satan being thrown out of this Theatre likewise, would needs erect himself another, in many of the most flourishing Cities of Germany: and at Straesbourg by Hosman, at Worms by Cantius, at Ausbourg by one james a Tauner; at Vlms by Kleiber, and at other places by others, began to spread and sow abroad the doctrine of Azabaptisme: whose attempts were withstood, both by the Magistrates and other of God's faithful servants, the turbulent men suppressed, their pestilent doctrine in public meetings confuted, and by solemn Edicts restrained: although always under deceitful ashes lurked the fire kindled by these raging Doctors, which ever and anon broke out in divers places.  
The Anabaptists being driven out of Helvetia and Upper Germany, many of them departed into Moravia; and there joined themselves to factious men of this sort, who were itching after novelties. Having by divers sleights gathered them many Congregations there, and sent forth many of their messengers into the neighbour Provinces and Kingdoms; the same plague broke out in Bohemia, Poland, Hungary, Austria, 
Anabaptists beheaded.  and Silesia; which when seditions and disturbances every where followed, some of them being caught, paid for their unruliness with the loss of their heads; amongst whom was Balthasar Hubmeier, who for having made tumults in Moravia, 
Hubmeier an Anabaptist for raising tumults was burnt at Vienna  was brought to Vienna, and there burnt. This being by the Anabaptists esteemed martyrdom, rather kindled, then quenched or assuaged the heat of their fury: nor did they cease any whit the more for that, to use all manner of devices, which either zeal without knowledge could suggest unto simple men, or which the cunning juggling of their Ringleaders could invent, for the establishing and increasing of their Sect: of which the publication of the forementioned doctrine of communion of goods, was not the least; and which was with ready minds and Ears received of the rude rabble, who had small means of their own, and all their hopes on other men's. But this a little slackened the progress of the Sectaries, that (as the wits of men are never at rest) the Anabaptists of Moravia began to divide into divers parts, of one Sect becoming two, the one of the Gabrielists, 
In Moravia the Anabap. divide into several Sects.  the other of the Hutterians, so named from two of their Ringleaders, jacobus Huttering, and Gabriel Schevering, who were the first that lighted ahe Candle to these Sectaries in Moravia.  
As Upper Germany was thus subject to the uproars of the Anabaptists, so neither was Low Germany free from this spirit of giddiness; but the flourishing Provinces of Westphalia, Friezland, and Holland, were grievously vexed with these new apostles; by whom, vaunting nothing but the word of God, and revelations from heaven, and insinuating themselves by a certain outward civility of life, a very great multitude of people were corrupted, and infected with this leaven of Anabaptism: but chief Munster a famous City of Westphalia was beset with these new prophets; which they did as it were by degrees. For when at first by the labour of Bernard Rotmannus the doctrine of the Gospel began to be taught in this City, a great multitude of people adjoined themselves thereunto, the Papists in vain storming thereat. Rotmannus sends to Marpurg, desiring to have some Ministers sent from thence unto his assistance; by whose help and counsel, the work of reformation so happily began might be more advanced. There being sent unto him Petrus Wirthemius and Godfrey Stralen, Rotmannus with his fellows provoke the Papists to a solemn disputation, sets down their errors in writing, and promiseth a confutation of the same, out of the Word of God. But when the Popish Doctors confessed that they were unable to undergo the encounter, and that they could not defend their doctrine by the Scripture, they were removed from the office of public Teaching, and six Temples occupied by the reformed. The canonics, and their followers, complain to the Bishop, of the injustice of those of Munster; he by letters commands that the new Preachers should be put out of Town, and his own restored again. But the Bishop having spent many threaten to no purpose, and the number of Protestants grown greater than could be contained in a little room; by the mediation of the Illustrious Laudgrave of Hessen, the business was compounded; the Protestant Preachers having certain Temples allowed them; the Cathedral being left to the canonics, the Bishop enjoying his right; and they their ordinary revenues. When from that time forward every one had followed his own Religion quietly, 
A Baker, and a Tailor, two Anabap. get in at Munster and infect the Citizens with corrupt doctrines.  for the space of divers months; at length there come secretly to Munster certain of the Anabaptists; in the year of our Lord 1533. of whom the principal were john Matthijz a Baker of Harlem, and john Bocold a Tailor of Leyden; who being privily received by some of the Citizens, gather night meetings in Corners, teach a new Catechism, condemn children's Baptism; and not only learn their disciples a new doctrine of Baptism; but make them to receive it again; and urge community of Goods. When these new Doctors, especially john of Leyden, had by a certain alluring force of speech, and feigned show of piety (having otherwise a person fit for a Prince,) crept into the minds of the credulous people, 
Men in debt, and of low estate, and inclined to mischief join unto them  in a short space the new sect grew very numerous; seeing all those joined themselves unto it, whom either their debts pressed, or had but little means at home; yea all such whose minds were inclined to mischief and misrule. To these were added a swarm of strangers, called thither by the Anabaptists out of the neighbouring Provinces; upon whose coming the new prophets being more emboldened, they began to contend with the reformed Ministers about children's Baptism. 
Rotmannus and other ministers go over to the Anabaptists.  Rotmannus turning his sail to follow the wind of popular applause, first faintly opposeth himself to the Anabaptists; afterwards contrary to his plighted faith, yields them the victory, and openly goes over unto them; as likewise do Herman Strapeda, Henricus Rullius, Godfrey Stralen, and more others. The City being divided into parties and factions; the Senate ordains a public disputation concerning the doctrine. There encounter in the month of August, 
After a disputation the Anabaptists by order of the Senate, are commanded to departed the City.  1533. Rotmannus and other of the Sectaries; with Hermannus Buschius, joannes Glandorpius, Petrus Worthemius, joannes Holtman, and their fellows. When here likewise the Truth triumphed over Error; by order of the Senate, the Anabaptists were commanded to departed the City. They feigning a departure, hid themselves secretly in their holes; and being bold upon the favour of many of the Citizens, cease not in their private meetings to defend their cause, confirm and spread their new doctrine. Divers tumults arise in the City, grave persons and those that favoured the Orthodox Religion, either foreseeing the ensuing mischief, or overcome with fear, departed out of the City. From disputations it came to fight; and those which before were forced to hid themselves, 
They rise up in arms against the reformed. They not content with liberty of conscience, aspire to the government according to their pleasure.  now come forth in battle array against the reformed. At last peace and liberty of conscience being established on both sides, all controversies are laid aside; but for a time only. For neither did it seem enough to these giddy headed men, who delighted in nothing but stirs and novelties, to have obtained liberty to them and theirs, except they aspire also, to all manner of licentiousness, to govern and dispose of all things according to their own pleasure. The new prophets john Matthijz, and john of Leyden, counterfeit raptures and inspirations, and by sending forth horrible cries about the streets and cross ways, exhort all men to repentance; many wonders are noised amongst the common people; from Osnabrug, Wesell, and Warendorp, and the neighbouring Towns, were called hither all such as were instructed in the mysteries of Anabaptism, under the glorious promise of receiving an hundred fold, for the goods that they left. Most of the Senators go out of Town, 
They create new Magistrates  the rest are put off, the face of the City quite altered; new Magistrates created by the prophets, and amongst the rest Bernard Knipperdolling, an old Innovator, ready of his hands, and as it were made of purpose for tumults. To whom Brethren were adjoined, all men of the same order and disposition. Over the Church assemblies were set, one Julius of Friesland, Rotmannus and others. The Monasteries and Temples are spoiled; a huge deal of prey is gotten together, and used in common; yea, by a new ordinance of the Prophets, community of all goods is commanded upon pain of death; 
They command community of all goods upon pain of death, they abolish Schools and Church assemblies.  all books except the Bible are cast into the fire; Schools abolished; yea, and public Church assemblies: the Prophets often redoubling, happy would that time be, when all should be taught of God. And when the City was besieged by the Bishop, the Prophets prepare forces, raise fortifications, cast the Bells into Engines of war, and parting the work amongst the people; not only delude them with vain words, but tyre them out with hard labour; and by cruelty confirm their authority towards the gainsayers. John Matthiiz, rashly falling out amongst the thickest of the enemies, with a small company, being cut off, and the Citizen's minds much troubled thereat; John of Leyden thinking it concerned him to repair this mischance, tells them that his death with the manner thereof, was long since foretold him; and so he and Rotmannus, raise them all up, in new hopes, and expectation of a miraculous deliverance from the siege; and repulsing the enemy, who divers times assaulted the walls without success, gained credit to their predictions. Then as being taken with an ecstasy, and drunk for three days, at length proclaims, that by the command of their heavenly Father, twelve (factious) men, must be set over this new Israel, reserving to himself as the Prophet of God, authority to declare unto all what was God's pleasure. 
They establish Polygamy and rage against those that oppose it, they practise tyranny.  To cover his own adulteries and monstrous lusts, he establisheth Polygamy, rageth against those that dissented, and by the slaughters of a great many strengthens his Tyranny; so that upon the pleasure of this ungodly man, depended not only the fortunes, but even the lives of every one of the Citizens. Whosoever durst but speak a jest word of the Prophets, was accused of Treason, and made a Sacrifice to the lust of these miscreants; and all divine and humane right trodden under foot. Yea, so fare proceeded the madness of this villainous fellow, 
John of Leyden set upon a Kingly throne  that by the craft of a Goldsmith of Warendorp, suborned by him, who feigned a revelation and inspiration; and the blockishness of the bewitched people; this scum of the earth, was set upon a Kingly Throne, and exercised a stage-player like Kingdom, in an oppressed City, prepared himself princely furniture and attendance, useth all manner of cruelty, with whordoms, 
He distributeth principalities and dukedoms at his pleasure to his followers  murders and unheard of Tyranny; distributed amongst his followers, Principalities and Dukedoms at his pleasure, and by his messengers published abroad the Kingdom of Zion, and every where stirred up the country people to mutiny and rebellion; yea, attempted such mischiefs, as will scarce find credit with posterity; ascribing to himself this frantic title: john King of new jerusalem, King of righteousness over the whole world. Of which may be seen at large joannes Sleydan in the tenth book of his Commentaries: Lambertus Hortensius Manfortius, lib. de tumultibus Anabapt. and joannes Wigandus Bishop of Pomezania, in his volume published of Anabaptism. This Stage-play, or rather Tragedy endured so long, until the City was brought to the utmost misery; and (the Citizens too late acknowledging their own vain credulity and the madness of their Prophets) was by a stratagem taken of the enemy, and john of Leyden, Knipperdolling and other of the principal being caught, after some fruitless conferences, Anno 1536. had between them, 
The Ringleaders of the Anabaptists are pulled in pieces with burning pinoers, and John of Leyden hanged up in a Cage.  and Antony Corvinus and joannes Kymaeus, divines of Hessen both of them; with other consorts of their villainy, received the most just reward of their wickedness, being plucked in pieces with burning pincers, and diversely tormented, as those which had deserved more than one kind of death: and john of Leyden at this day hanging up in a Cage, teacheth posterity to learn righteousness, and not to despise the Deity.  
Notwithstanding, neither with these horrible fruits of Anabaptism, nor yet with the calamity of Munster, were the minds of the Anabaptists dismayed, in divers Provinces of the Netherlands; and though many of them protested that they disliked the madness of the Anabaptists of Munster, yet 'tis certain that their chiefest Teachers in divers Provinces, were such as were sent out from them; and Memo Simonz although he disapproved of many things in those of Munster, nevertheless acknowledged them for brethren though weak ones; and professed that their calamity notwithstanding, they might find God merciful unto them. And indeed, this Memo Simonz came out of the School of Vbbo Philipz: and he out of the School of Bartholomew Compactor, whose Apostleship is referred unto john Matthiiz, that famous Prophet of those of Munster; by whom he, Theodoricke Cuyper, Claesvan Alcmaer, and others, were first sent forth. But how much this factious spirit stormed in Friesland and Holland, what uproars he raised, especially at Amsterdam and here at Leyden, yea throughout all Holland and Friesland, and what dangerous plots he contrived for the destruction of those Cities, is at large declared by Lamberous Hortensius in the book before cited. And although these tumults always fell on the heads of their Authors, and their madness and erroneous doctrines, were both by the Magistrates and Ministers of the word, every where resisted: notwithstanding so deep roots have this kind of men taken in these Provinces; and their counterfeit show of much simplicity, sincerity, humility and charity, and special reverence towards the word of God, so bewitched the minds, especially of the common people, and doth still bewitch them; that many which are no evil men, but zealous of godliness, join unto their party; and turn the lose life of many of those which are of the reformed Churches, into a prejudice of their Doctrine. Yea, at this day their doctors, by confessions, and writings, partly doctrinal, partly defensive, and partly confutatory, stand in the maintenance of their errors: So that it concerns us to endeavour by all means to hinder the same, and to provide by all diligent care for the regaining of those souls unto God, who are either led away with this error, or bred up in the same; and for preserving those from contagion, whom this pestilential star hath not yet infected.  
Now as the bvilders of ancient Babel, by the confusion of their tongues, published their own wickedness, and deserved punishment; so in like manner, God would not only that the Anabaptists should be stricken with a fingular blindness, but likewise that their tongues should be divided: and by his most just judgement permitted, that these Sectaries should not only descent from one another, 
The Anabaptists divide into several factions, and they excommunicate one the other.  and rend into divers parts, but also that they should with spiteful hearts and pens like so many new Midianites fight one against another, and with mutual execrations tear out their own bowels. For not only the Anabaptists of Moravia departed one from another, but likewese those of the Low Countries, divided amongst themselves, thunder one family against the others, and for frivolous matters excommunicate one another.   

CHAP. III. Of the divers Sects of the Anabaptists, and of the names by which they are called.  
TO search out the names, governments, and tenets, of all the Sects into which this Kingdom is divided, and wherein they descent one from another, would be of an over-tedious enquiry, yea scarce possible to any, except tainted, yea nourished up in their Religion: this indeed is confessed, that many sorts of the Anabaptists were numbered of old, and are at this day, which drew their names either from the Doctors whose opinions they chief followed; or from the kind of life which they professed, or else from the places where they had their resort.  
Concerning the first rank, 
As first, Muntzerians.  some were called Muntzerians; who inrolling their names under this seditious Doctor, or rather Captain, entangled themselves with his ungodly doctrine and mischievous practices. Others are called Huttites from john Hutt; 
2. Huttites.  who according to their master's example, called themselves the corporal Israel of God; vaunted visions and inspirations (but rueful and tragical) cried out that all the Canaanites must be cut off with the sword; that the day of Judgement was at hand, and the Angel's Trumpet began to sound. Hereupon many of them began to waste away their means, as being an unprofitable burden for the world to come; but who afterwards bidden to begin long hopes, perceived themselves brought to extreme poverty; and found all too late, that their own vain credulity, and their masters mad promises, had cost them very dear. Others were named Augustinians, 
3. Augustinians  from one Augustine a Bohemian; who besides many other opinions common to the rest, affirmed that the souls of the faithful enjoyed not the sight of God, nor had heaven open unto them until the day of Judgement.  
Others were called Hosmannians. from Melehior Hoffman, a wily fellow, 
4. Hosmannians.  and furnished with popular eloquence; who began to be famous at Straesburgh, and drew away a great company of disciples after him. To this Patriarch is usually ascribed the first planting of those Anabaptists, who so multiplied in Lower Germany. For coming to Emden, An. 1528. when he had there with much polishing and a smooth tongue which he was excellent at, thrust off his counterfeited wares, he got great confluence of such people as itched after novelties, and mightily increased this new Sect; and this our new Evangelist purchased so much authority, that by his disciples, he was judged to be Elias, which shall be sent into the World before the day of Judgement. Returning to Straesburgh upon the prophecy of an old man of Friezland, and there publicly professing Anabaptism, he not a little troubled the Church in that City. Whereupon a Synod being called in the Month of june, An. 1532 he was admitted to a public disputation with the Ministers of the Word, by whom the opinions and dreams of the frantic fellow were confuted. When as yet he would not be at quiet and the Anabaptists bragged that Straesburgh was new Jerusalem, in which a new Kingdom of Christ was to be erected, and joined Cornelius Polterman, as an Enoch to that Eliah, and began to make uproars; 
Hoffman taken by the magistrate, and imprisoned.  Hoffman is taken by the Magistrate and clapped into prison. Out of which the Anabaptists boasted he should come with 144000. sealed ones, which should smite the earth with a curse, and break thorough all the bars which were set upon him. That their Elias and Enoch should be the two olive trees, and the two candlesticks which no man could hurt; and if any man should attempt it, fire should come out of their mouths, and consume their enemies. But when these sons of the prophets, had in vain expected the deliverance of their Elias at the time foretold by other of their prophets: Hoffman fearing lest he should lose his credit, or his disciples their confidence, began to write out of the prison; that they must be still for the space of two years after the example of Ezra and Haggai: whose ondevours for restoring the Temple of God, were in like manner stayed until God raised up the spirit of Cyrus. Continuing thus obstinately in his errors, at last dying in the prison, he deceived all the hopes of his followers. The principal tenets of Hoffman were, 
Hofman's opinions.  that the word did not take flesh of the Virgin Mary; whose flesh was infected with sin, and accursed: That Christ had only one nature; That the means of attaining salvation was in our own power: and by our free will was either imbyaced or rojected: That children's baptism was not of God, but rather of the enemy of God and man. To this rank pertain likewise the Gabrielites, 
5. and 6. Gabrielites, & Hutterians. 7 The Mennonites.  and Hutterians, Anabaptists of Moravia, who took these names from their Teachers before mentioned. So were other of the Anabaptists long since, and are at this day termed Mennonites from Menno Simonz, a famous apostle of the Anabaptists: who borne in a Village of Friesland near Harlingen, came indeed out of Popery, but into the errors of the Anabaptists over head and ears: not only embracing divers heresies concerning the humane nature of Christ, children's baptism, the office of the Magistrate, and other points of that nature, but likewise by word, conferences, and writing, sowed the same abroad every where: and although in a solemn disputation with Martin Muronius, An. 1554 he could not with all his sophistry either elude the force of the truth, nor avoid the same; notwithstanding he persisted in spreading, and defending his errors, till, that in the year of our Lord 1559. between Lubeck, and Hamburg, (or as others will have it at Old slow An. 1561.) he ended his days, aged more than 60. years. The unconstancy and contradictions of this brainsick Doctor; both the writings of Menno declare, and the Orthodox Divines have enough and more then enough manifested From this Menno, many Anabaptists of the Low-Countries, are now commonly called Mennonites, although all of them do not follow his opinions. The Mennonites properly so called, are likewise gone into divers parts, and some of them are called old Mennonites, other new, or latter Mennonites.  
Amongst those Anabaptists which received names from their teachers, are used to be reckoned by some; 
8. Servetians. 9 Georgians. 10. Swhenck-feldians.  Servetians, Georgians, and Swhenck-feldians, because they oppose children's baptlsno; and hold baptizang again, Inspirations, and many other erroneous opinions common with the Anabaptists. The Servetians are so called from Michael Servetus a Spaniard, who for his execrable and unheard of blasphemies most obstinately belched out against the sacred Trinity, and the Son of God, and other heinous crimes; was not only by the procurement of Calvin that most learned and pious Divine, (which of mere malice is reported by some) but upon mature consultation, and communicating the matter with the Commonwealths and Churches of Helvetia, burnt at Geneva; 
Servetus' burnt at Geneva.  pouring out his ungodly soul amidst most horrible blasphemies in the very fire: and was aswell by the judgement of Papists as Protestants held most worthy to perish, in the revenging flames.  
The Georgians were so named from David George of Delft in these netherlands, a most notorious Impostor, and patron aswell of most horrible blasphemies, as abominable and unnatural lusts: who came to that height of presumption and impiety, that besides divers other opinions wherein he conspired with the Anabaptists; He gave himself out for the Christ of God, 
The opinion of David George.  preferred himself before the eternal Son of the Eternal God, applied unto himself the prophecies spoken by the holy men of God concerning Christ; and was so audacious, as to exalt his wicked and frantic opinions, above God's holy Word, a most odious fellow, yea, a monster and shame of mankind. Which blasphemies, together with other dotages of his; he hath gathered into his Book of wonderful things; where he likewise teacheth, that the doctrine delivered in the Scripture is unperfect, yea, childish, and carnal, and delivered as it were in the infancy of the World. And although one would think that these blasphemies could not be persuaded to any in the World: yet 'tis not to be said, how great a multitude of men this most vile wretch drew to his party, chief by two means. 
How he brought his followers to embrace his opinions.  1. An outward show of an holy life and seeming continual, and ardent pouring out prayers unto God. 2. By a wary and crafty way of scattering, and instilling his opinions into others; making himself way by little and little from one degree to another, and by strange means creeping into the minds of credulous men, and procuring credit and authority to himself. Nor would he reveal those his horrible mysteries, except to those only, whom he had made wholly his own, and that secretly also. By which wiles and with a certain comely and majestical frame of countenance, he inveigled the minds of innumerable, and by the powerful working of deceit, seduced abundance of people for many years, and withal cozened his disciples of their money: 
He cheated them of their moneys.  until at last fearing the deserved punishment of his blasphemies, seeing he was sharply reproved by Menno Simonz, and Melchior Hoffman, and other of the Anabaptists; forsaking his ancient name, and taking upon him the new name of John a Bruck, he thought it safest for him to departed to some other place, where he was neither known by name nor face. He chooseth the noble ●ity of Basill, whither to transfer the seat of his affairs: 
He changed his name and fled to Basill.  and seeing persecution was very hot against the reformed Churches in these Provinces of the Netherlands, professeth himself of the number of those exiles, which were forced to leave their Country for the cause of Christ; and so with his Family, and some of his Sectaries, was received of the pious Magistrate; who took pity upon such as were for Christ's sake, feign to go into banishment. There the crafty fellow a long while hid his venom, and plighting his faith to the Magistrate, frequenting the Church assemblies, and by divers good offices winning the minds of a great many; and by his homely habit, liberal table, honest attendance, and prudent and civil conversation, gaining the favour both of high and low: he lived both safely and gallantly; having gotten himself, besides a spacious dwelling in the City, an house of pleasure likewise in the Country: till in the year of our Lord 1556. about the month of September, rather by the gnawing worm of Conscience, and fear of imminent punishment, 
Where he pined away and died.  then with any great sickness he pined away; when he perceived that by certain strangers of the Low-Countryes, continually flowing to Bazill, his vizard began to be plucked off, and the minds of his Sectaries began likewise to waver. But which is wonderful notwithstanding, it was three years after the death of the Impostor (who was honourably buried in Laurence Church) ere the veil was withdrawn, and the story discovered. Then were the blasphemies of the ungodly man brought before the Senate, his Sectaries called into the Court, question had with them concerning the name, Country, life and doctrine of the deceased. The houses and cabinets of David and all his followers searched; their letters and books gathered together, and every thing delivered into the hands of Divines and Lawyers, to discuss the same. The blasphemies and cozenages of this deceiver being detected, by a solemn ordinance of the Magistrate, all his books and papers are burnt by the hand of the common hangman; the picture of the naughty man, 
His books and papers burnt by the common hangman, and his Corpse consumed to ashes.  after it had been carried about the Streets, in the malefactor's Cart, was cast into the fire; his infamous corpse, brought in his Coffing into the public place of execution, and there consumed to ashes. Those of the Sectaries, which had aforetime been familiar with the Impostor, that protested, they had, and did abhor the blasphemies of their Master, had their lives granted them of the Senate, by whose piety and wisdom, the contagion of this heresy was hindered from spreading any further; all ways of sowing it abroad being stopped up, 
His disciples forswear his opinions.  and they forswearing publicly in the Church the communion and doctrine of this false Teacher are admitted to partake of the holy things. The rest which pertains to this history, is performed by joannes Wygandus Bishop of Pomezania, and the author of the History of David George, lately here published by the reverend man jacobus Revius.  
The Swenckfeldians were so named of Caspar a Swenckfeld of Ossiga, a Knight of Silesia, descended of a noble family in the Dukedom of Lunenburgh, who professed, that he was ordained by God for the teaching, and propagation of the true Orthodox Religion; and for his singular gravity, care to live civilly, and fervency in prayer, made the minds of many inclined unto him; especially Valentine Craut-Waldius and Sigismond Wernerus, Professors hnd Pastors of Lunenburgh, whose assistance he used in spreading abroad his opinions. Schwenckfeld and his followers, are reckoned with the Anabaptists, for many positions which they held, partly the same with the Anabaptists, and partly allied unto them. He taught amongst other things, 
Swenckfeld opinions.  that the humane nature of Christ was no creature, but deified flesh, or swallowed up of the Divinity; said that those which defended the contrary opinion, were creaturists; that the Scripture was a dead letter, and those who taught other wise were voculists and litter alists; that illuminations and revelations ought to be highly esteemed. To these opinions may be added those concerning. children's Baptism, the Civil Magistrate, Oaths, and calling of Ministers, of which Schwenckfeld wrote 80 books in his own Language. But being banished by Frederick, Duke of Lunenburgh, in the year of our Lord 1527. 
He is banished.  he travailed thorough most of the principal Provinces of Germany, and spread his doctrine at Noriberg, Augsburg, Vlms, Straesburgh and other places, and by his fine tongue, and show of singular holiness of life, gained the minds chief of the Nobility, and so possessed them, that at this present in many places of Germany, and especially in the noble families, there sticks a kind of secret veneration to the memory of these opinions received from their forefathers. He dies at length in Sweden, Ann. 1561. aged more than 70 years, being honoured with this commendation. That he wanted a well governed head, but not a good heart.  
From the divers kinds of life and professions, 
11. The apostolics, why so called.  likewise several Sects amongst the Anabaptists received their names. For others were called Apostolic, others separate from the world, or merely spiritual; others Catharists, others Silenciaries, others Euchites, others Adiaphorists, others Enthusiasts, others Libertines, others Hamaxarians, Borborites, or dungwagons. The Apostolic were so called, because they professed to be imitators of the Apostles, left their Wives, Children, Vocations, and Handicrafts, wandered about without shoes, scrip, or money in their purses, washed one another's feet, (whence they were also termed feet-washers) and commanded that all things should be in common.  
The separate from the world or spiritual were so named, 
12. The Separate from the world why so called.  for that they would in nothing fashion themselves like to the present world, but in their clothing, feeding, sleeping, walking, affected, special holiness and singularity; detested public meetings, solemnities of weddings, feast, music, and such other worldly delights; yea, by the order of their Sect, avoided all laughter themselves, and reproved it in others.  
Those were named Catharists, 
13. The Catharists, their opinions.  which not only affirmed that Infants were without sin, but likewise that men grown of their Sect, might and ought to be such, and contended that the Church consisted only of such.  
Those were called Silenciaries, 
14. The Silenciarians, their opinions.  which not only thought that much talking must be avoided but also private disputations about Religion, nor was there any more use of public preaching; for that the door was shut, and the times evil, and the world unworthy to have the Gospel preached unto it.  
The Euchites were so named, 
15. The Euchites, why so called.  because they ascribed all force of keeping away evil, and attaining good things unto prayer only, and contended that we ought to give ourselves to them alone, and not seek means necessary unto this temporal life, but expect all things immediately from the hand of God.  
Those amongst the Anabaptists are named Adiaphorists, 
16. The Adiaphorists.  which reckoned children's Baptism, Oaths, administration of Civil Offices, cutward preaching of the Word, giving and receiving of the Sacraments, confession of Faith, and things of the like nature, to be things indifferent, teaching that the Spirit supplied the defect of outward things, and that no man need to hazard his life for the profession of his faith.  
Enthusiasts are those, 
17. Enthusiasts  which boasted above the rest, of divine inspirations, ecstasies, and secret communication with God, obtruding their Prophecies for the word of God, and preferring them before the written Word: yea, contended, that that was to be judged by their dreams.  
Libertines those are called, 
18. Libertines.  who gloried that they were freed by Christ from all laws, both Divine and Civil; and feared not to proclaim, and by their practice to confirm communion of wives, and such other uncleans doctrines.  
Others are called Hamaxarians, 
19 Hamaxarians, or Dungwagon.  Borborites, or dungwagon, because they making a schism from the old Mennonites, by reason of the severity of excommunications, received all other which were excommunicated by the rest of the Sects into their communion, and so scraped all manner of dirt together. The Authors of this Sect were Henry Naeldeman, and George Heyns, 
The Authors of this Sect.  in the year of our Lord 1555. The former number was yet increased by three new Sects which arose up amongst the Anabaptists of Flanders a few years since, which with several excommunications rage's one against another. 
They excommunicate one another, the causes thereof  The occasion of this new divorce was the subtlety of one Thomas Beenkens, Bishop of the Anabaptists of Franener; who publicly offering a certain house to sell, deceived the hopes of a friend of his, which had intended it for himself; he being by the craft of a cunning chapman put off from the same. This sale was approved by many of the Anabaptists as lawful and without fraud, and especially by Jacob Petervander Meulen Bishop of the Anabaptists of Harlem; others disapproved it, and not only condemned the batgaine as deceitful, but also thought that it deserved excommunication. Upon this occasion they depart one from another, and both sides find their followers. These being thus together by the ears, comes in a thirdsort of middle-men or neuters, who indeed condemned the bargain as fraudulent, but thought that the sin was not so great as deserved excommunication. In the mean time, these three Sects albeit they agree in the principal articles of faith, grievously excommunicated one another, and obstinately denied to join in mutual communion.  
For the third rank of Anabaptists, such as were named from the places and countries of which they were, or in which they nestled and found entertainment; they have been of old distributed, into Germans, Helvetians, Moravians, Netherlanders. The Germans again subdivided into Swedes, Franks, Saxons and those of Munster; The Netherlanders into Fries, Flemings, Hollanders and Waterlanders; The Fries are divided into Elder and Latter: Yea, sometimes they take their names from Cities; as those of Antwerp, Embden, Franequer, Leeuwaerden, Zirckzee, etc. To set forth particularly and curiously, wherein all these do agree or disagree were to no purpose, nor is it easy to be done, seeing nothing can be more fickle than these kind of men are, and points of Divinity are turned up and down by them like dice; they using likewise doubtful and uncertain phrases; and wrapping up their meaning with manifold obscurities; as also for the slightest matters (especially for the opinion and exercise of excommunication) dividing one from another, and making more parties.  
These things being beforehand considered, it is now manifest by what names these Sectaries are called, and for what cause they are given them: and they are either general or special; The general are, Anabaptists, Catabaptists, Enthusiasts, fanatics and Libertines. 'tis evident also, that they are called Catabaptists, because they inveigh against children's Babaptisme, and will have it banished out of the Church of God, as being not only unprofitable, but altogether unlawful. Anabaptists, because they will have those Baptised again, which were either Baptised in their tender years, or in their riper, if out of their assemblies; and do actually perform it, in those that come over to their Sects. It appears likewise that they are called Enthusiasts, for the Enthusiasms, raptures and other such like things, which they give out for secret and divine inspirations; and for which, they will not only have place given to their own dreams, either in exposition of the Scripture, or determining points of faith, or in direction of the especial actions of a man's life, but (at leastwise divers of them) ascribe thereunto uncontrollable authority; for which cause also the name of fanatics was given them. It appears also that many have the name of Libertines either from their Tenets only, or else from their Tenets and practice both. Wherefore of Libertines amongst the Anabaptists, some might be called Doctrinal only; other Vuruly, Factious, and Epicures; of whom some have risen up against the State, some practised the use of Wives in common, and other such like impure and carnal deeds. To these general names may be added also the special, taken either from their Teachers, manner of life and profession, or places of habitation: all which may be gathered out of what hath been before spoken.   

CHAP. FOUR Of the Erroneous opinions of the Anabaptists.  
NOw for the Erroneous opinions of the Anabaptists, they are so many by reason of the many Sects into which they are divided, that their number can scarce be cast up. And although they might be divided into those which are common to the Anabaptists, with other Heretics either Ancient or Modern, and those which are peculiar to them only: notwithstanding for better order sake I think fit to reduce all and every of them, to certain common places of Divinity. And I shall comprehend in this division, not those opinions alone, which all the Anabaptists or Catabaptists have anciently maintained, or which all of them do maintain at this day; but those also which many of them, or at least some of them, have anciently, or do at present defend; that so the partition may be the more perfect, and that I may present the Reader with the whole body of the Errors, which they have hitherto erred, and as yet do err. Notwithstanding I shall not touch the Errors of David George, or Michael Servetus, (from which the Anabaptists for the most part protest, they ever have been, and still are free) as neither the idle dreams of Schwenckfeld.  
I make two general Classes, unto which all the Heterodox opinions of the Anabaptists may be referred: for they either concern the sacred rule of Holy Scripture, or else the doctrines of Faith and ordinances which are taught in the same.  
What concern sacred Canon, the Anabaptists err. 
1. Errors against the sacred Canon of the Scriptures, by detracting from the Scripture.  1. About the matter of the Holy Scripture. 2. About the Form. About the matter they offend. §. 1. By detraction therefrom: while they reject the writings of the Old Testament as delivered to the Jews only, and not to the Christians, and as being unprofitable for them; and imagine that only the Books of the New Testament must be the rule of our Faith, and walking; neither will they have proofs of the Articles of Faith brought out of the Old Testament, to be received; except when they are not contrary to the doctrine of Christ, supposing that those two writings are in many things contrary one to another, or that the Old Testament is of less authourity than the New. Colloq. Francothall, and Leovard. and Confess. of the Mennonites.  
§. 2. By addition thereunto. 
2. By addition to the Scripture.  1. While some of them equal the Apocrypha Books, with the Canonical Scripture, and think that points of Faith may be proved out of them likewise. So Menno Simonz sometimes opposeth the Apocryphal books of the Holy Scripture to the Canonical; and the Mennonites his Sectaries in their confession, ground their Tenets upon the books of Ecclesiasticus, and the wisdom of Solomon. So Reineir Wybrandz in his Catechism published at Amsterdam, Anno. 1640. divides the Books of the Holy Scripture into those of the Old and New Testament; and the Books of the Old, into Canonical and Apocryphal; although in this point he is not very constant to himself, and others of the Anabaptists seem here to be of the same mind with the Orthodox. 2. while they teach that not only the written Word of God is to be harkened unto; but also revelations, enthusiasms. dreams, and the immediate voice of God, and according to these, the government of the Church, and all our actions, yea even very rash and perilous ones ought to be regulated; as appears by the doctrine and practice of those of Munster, and the conference of Antony Corpinus, and joannes Kymaeus, Divines of Hessen, with john of Leyden at Beve●ga, An. 1536. §. 3. By alteration thereof; while they contend that the doctrine of Faith delivered in the Old and New Testament is divers in substance, oppose Moses and Christ one to another, and teach that Christ in the New Testament hath proposed a new doctrine of faith more perfect righteousness, and not only earthly and temporal promises as were under the Old Testament, but moreover eternal. Colloq. Emba. and Leovard.  
About the form of the Holy Scripture the Anabaptists offend two marmer of ways. 
3. About the form of the holy Scripture.  1. About the internal form, while they will admit only that sense of the Holy Scripture for lawful, which is expressed in so many letters and syllables, and (at leastwise some of them) will allow no place to consequences, and inferring one thing out of another; which appears partly out of the conferences had with them, concerning the exposition of the words, joh. 1.14. The Word was made flesh; where they will have the words and letters urged precisely; partly out of their complaints, yea, triumphing that children's baptism cannot be proved out of the Holy Scripture in express words. For the same reason Peter joannes Moyoerus will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the same essence hissed out; in his conference with Daniel Radeus. 2. About the external form, while because of their ignorance and unskilfulness, they will have us adhere to the common Translations of the Scripture in our mother tongues; and not to compare them with the Original; and contend that the Orthodox Teachers ought not to have recourse thereunto. So in the conference of Embden, the Anabaptists urged that, three persons should be proved them in express words, out of Luther's Translation, and because the Name Jehovah was not found there, they would not be pressed therewith. 3. While they thrust upon us, for sound, the interpretation of their own Teachers, especially of Nicholas Biscer which is many ways corrupt; as by divers conferences had with them appears.  
The Second kind of Errors spreadeth itself very far abroad; to wit which they err about those doctrines of Faith and Ordinances, 
2. Errors against the doctrine of Faith, and Ordinances taught in the Scripture.  which are drawn out of the Holy Scriptures; which for better distinction sake, we shall distribute into things to be believed, and things to be done; and these latter, either in a public estate, or private life. Things to be believed we shall pair. 1. into those things which they will have believed concerning God. 2. Those which they will have believed concerning the Mediator between God and man. 3. Those which they will have believed concerning man himself; and that either in the state of integrity, misery, restauration, or his estate after this life. Things to be done we divide also, into those which they think aught to be done and observed of the whole Church in common, or of every member in particular; and those either public, as in the policy, the civil Magistrate, and in the Church, those which dispense the Ordinances: or private, as are the rest of the faithful.  
This general Anatomy, contains under it almost innumerable heads; for as one error begets another, and one absurdity being granted many more follow, so hath the same happened to the Sects of the Anabaptists. A whole Sea of Errors have flown into the Christian Church; and by one, a step made unto another, since the Anabaptists would have place given to their Enthusiasms and dreams; like as the same happened in the Church of Rome, when they once had let out their streams of unwritten Traditions. Although we would have observed, that there is great difference between the Sects of the Anabaptists, which either have been of old, or are found at this day, and some of them err more grievously and dangerously, others less. Neither were of old, all the same opinions maintained by them all; nor are at this present; but some of their Tenets are defended by them all, some by many, some by certain of them only: wherefore we will not have all laid to the charge of every one of them; but intent only to show, how fare the licentiousness of those frantic men, which have given their names to this Sect hath proceeded, since they have departed from the Church of God, and made Schisms and Divisions  
About the first general head, namely, the things which they will have believed concerning God; 
1. Errors about things to be believed concerning God, 1. against the name of God.  the Anabaptists offend. 1. concerning the names of God. 2. concerning his nature. 3. concerning the persons of the sacred Trinity. 4. concerning the Essential properties of God. 5. concerning Gods decrees. About the names of God they err. 1. By contemning the name Jehovah, which denotes the Divine Essence, and which God will have proper to himself alone; supposing that it is not in the Scripture, because 'tis not to be found in many of their Translations. Colloq. Embd. & Confess. of the Anabaptists. 2. While they teach, that the persons of the Sacred Trinity are called by the name of God, rather for the dominion which they have, then for that they have the divine nature. jacob Outerm, in Articles. 3. While they contend that the name: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. of the same Essence, aught to be exploded, as being both ambiguous and without the Scripture. Idem. in the same place; and Confess. of the Anabaptists.  
Concerning the nature of God, the Anabaptists offend. 1. Negatively while they deny that the Father, 
2. Against the nature of God.  Son, and Holy Ghost have one and the same Essence; and affirmatively, not only indefinitely teaching that there are divers, but definitely making three Essences. Jacob Outerm. in Artic. & Apology; and Cornel. Cuyper in Apol. 2. While they distinguish the Essences of the persons by distance of place, teaching that at Christ's Baptism the Essence of the Father was in Heaven, and the Essence of the Son on Earth exclusively. Jbidem. 3. While they restrain the unity attributed to God, to unity of Will, Consent, Doctrine, Operation, and Dominion, like as two Kings are said to be one, which command the same things; and as the Disciples of Christ and all the faithful are said to be one, joh. 17.21. Gal. 3.28. jacob Out. in Artic.  
Concerning the Persons, the Anabaptists offend. 1. While they hisse out the name Person, 
3. Against the Persons of the Godhead.  as feigned and ambiguous. Confess. 2. While they maintain that the Name of God is principally ascribed to the Father alone, and that he is therefore called the only true God, john 17 3. Confess. 3. While some of them leave it doubtful, whether the Son of God were begotten of the Father from Everlasting, or that he is so called because he was foreknown from Eternal, and destinated unto us. Yea jacob Outerman plainly affirmeth that Christ was called God by the Prophets, and is the Eternal Son of God no otherwise then because he was foreknown for a Mediator for us before the beginning of the World. So Claes Claess. in simple. prob. teacheth that it is not clearly declared in God's Word; whether the Son of God before his Incarnation was another person than the Father. 4. While the same man, in the same place teacheth; that we are not commanded to inquire whether from Eternal unto the Incarnation of Christ, there were always Three Persons, indistinct as touching their Essence or not. Nor ought we to inquire, whether the Holy Ghost be distinct from the Father or no. Likewise they say, that they divide not the Persons, but confess that the Father, Son, and Holy Ghost are indistinct; nor is it taught in the Holy Scripture that there are Three distinct Persons. Colloq. Francothat. and Embd.  
Concerning the essential properties of God, they err. 1. 
4. Against the essential properties of God.  While they deny the essential infiniteness, and omnipresence of God; affirming, that not the incomprehensible Essence of God doth fill heaven and earth; but his divine power and gifts; and that the former is falsely avouched. Cuyper and Outerm. in their Apologies. Yea they say that the Son of man was not then essentially in heaven, when be spoke to Nic●demus upon earth. Out. So likewise at the Baptism of Christ, the Father was in Heaven, not on Earth, the Son on Earth, not in Heaven; neither is the holy Ghost in all places. Outerm. in x. Articl. 2. While they deny the immutability of God; for that the Son of God (say they) was changed; the Word being changed into flesh; that Christ in his Incarnation forsook his divine life and glory, and left to be like unto the Father aswell in essence as properties. Idem, and Twisck. in Answ. 3. While they deny the invisibility of God: for Outerman teacheth that God the Father shall be evidently seen with the Son at the day of Judgement; So was the second person seen when Christ was made man, and so men saw the glory of the only begotten Son of God. In like manner Cuyper teacheth that the Holy Ghost was seen; for that john saw not a Dove, but the Holy Ghost in the likeness of a Dove. Touching the decrees of God, the Anabaptists offend. §. 1. About the general decree of God's providence. 
5. Against the general decree of God.  1. While they overthrew the largeness thereof; denying that God hath determined concerning all things by an eternal decree; or that he doth direct all things; yea affirming that 'tis absurd to say, that God from Eternity ordained all Events which are to come to pass; or the manner and means by which they are to come to pass. Knuyt in Pref. to his prayer Book, and Outerm. in demonstr. 2. Denying that God's providence extends unto Evils, and the direction of them; for that so God should be made the author of sin. Outeim. in demonstr. Knuyt in Pref. prayer Book. §. 2. While they take away the firmness and unchangableness of God's providence; teaching that the same decree is not so immutable but that men can resist it, and hinder the execution thereof, yea that the contrary is absurd, and against the nature of Laws, Rewards, and punishments; and that these last should otherwise be unjust. Outerm. Knuyt ibid. and Claes Claess. in Epist.  
They offend also about the special decree of Predestination: And that concerning Election. 
6. Against the special decree of God's predestination, as 1. in election.  §. 1. souching the moving cause thereof. 1. While they deny the free Election of some particular persons to life eternal. Confess. of the Mennonites; affirming that Election to life depends upon foresight of faith and obedience, and final perseverance in them both, to wit, that those are Elected to life, whom God foresaw from Eternity, would believe in Christ, and obey him, and continue in their faith and obedience unto the end. Confess. Menno. & Outerm. in dem. §. 2. Touching the firmness of the same; teaching that it is not such, but may be changed according as man carries himself; for when it is grounded upon a changeable condition, it cannot choose but be changeable. Idem. & john Ries in Confess. of faith.  
In like manner do the Anabaptists err about the doctrine of reprobation. §. 1. 
2. In reprobation.  Touching the moving cause thereof. 1. Denying that God out of the most free pleasure of his own will, purposed to leave some of fallen mankind in their corruption. Ibid. 2. Teaching that reprobation is grounded upon foresight of infidelity, impenitency, and obstinacy in the same; and consequently those are reprobated of God, whom he foresee will be unbelievers and impenitent, and persist in their infidelity and impenitency. Ibid. §. 2. Touching the firmness thereof; while they feign the decree of reprobation to be changeable, aswell as the decree of Election, as being conditional, and by reason of the mutability of the condition, the decree to be such likewise; so that the number of the Elect and reprobates may be increased or diminished. Ibidem.  
Touching the Mediator between God and man, Incarnated, the Anabaptists err many ways; whether we respect his Person, office, 
7. Against the mediator-ship of Christ.  or twofold Estate. In the doctrine of the person of Christ they err. §. 1. About the Original of Christ's flesh. 1. While they deny that the Son of God was made flesh by assumption of the humane nature; but that he was so made by conversion rather; so that the Word itself was turned into flesh. jacob Out. in Articl. Yea that the Word was made flesh, even as the water was made Wine in Cana of Galilee. Anabaptists of Antwerp. Menno Simonz, in his conference with Mieron, & confer. of Embden. 2. While they deny that the body of Christ took its beginning out of the substance of the Virgin Mary, but either of the seed of God the Father, or of his substance, or of the Word of God, or out of some other unknown matter. Menno Simonz against Mier, & in Confess. 3. While they teach that 'tis no matter of faith to know from whence Christ drew the original of his flesh; neither is the distinct knowledge thereof necessary. In exhortation of the Church. john de Ries in confess. to the Senate of Rotterd. §. 2. Touching Christ's humane nature itself. 1. By denying that Christ was made like unto man in all things, sin only excepted; and affirm that it is rashness to say Christ is a creature according to his humane nature, and inferior to God; yea that the flesh of Christ is divine flesh. jacob Peterz vander. Menleus Institut. and Math. jeuriaenz. Epist. Christ. 2. Denying that Christ had a true humane Soul like unto ours. Confer. of Embden. 3. Denying that there are two natures in Christ with their Essential properties. Apology of Menno against Mier. & confer. Embden.  
Likewise do they many ways offend in the doctrine of Christ's office. §. 1. Concerning his prophetical office. 1. 
8. Against Christ's prophetical office.  While they contend that the New Testament was not revealed by Christ himself, till after john the Baptist, then when he actually and publicly administered his office. In def. & Apolog. necess. 2. While (in the same place) they maintain; That the doctrine of Christ, before his Passion, ought not so much to be observed, as touching all parts of it as after his death; for that Peter then resisted evil: neither was he cast out of the Church for denial of Christ; but now it ought to be otherwise. 3. While they will have the doctrine and Law of Moses so taken away by Christ, as it doth not any more oblige us; for as those under the Old Testament were governed by the Law, so are Christians to be by the preaching of the Gospel. Cl. Boeckarts sir. Confer. of Franckendale: and john Pet. Vander. Meulen compar. Script. 4. While they contend that Christ hath reform the Law of the Ten Commandments, and ordained a new and more perfect one. Colloq. Embd. & Francod. & Confess. Mennon. So (for example) do they teach concerning the First Commandment, that in the Old Testament, God the Father was only called upon: and that Christ in the New Testament, first taught his disciples to call on the Father in the name of the Son. Confess of faith. So will they that the Third Commandment is more perfect in the New Testament, than it was in the Old for that in the Old Testament oaths were permitted, and perjury only forbidden, but in the new Testament all manner of oaths are altogether forbidden. Apoll. So touching the Fourth Commandment, they maintain that in the New Testament, the observation of the Sabbath, is by Christ made merely ceremonial, and the inward Sabbath only necessary to Christians Confess. of faith. & Apol. Likewise the Sixth Commandment permitted revenge in the Old Testament; and the Seventh, divorces, and Polygamy; by reason of the imperfection of the precepts of the Old Testament; but under the New Testament these things are not permitted. 
9 Against Christ's Priestly office,  Apolog.  
About the Priestly office of Christ, the Anabaptists offend. 1. While they think it not enough to ascribe to Christ as God, sufferings and death, as the person which suffered and died: but make the divine nature, that in which he suffered and died: as if Christ did not suffer and die according to a nature truly and merely humane, but according to a divine nature as it were turned into an humane: so that they either deny Christ to have been true God, or else turn his passion into a seeming one only, as did the Marcionites. jacob Outerm. Answ. and Apolog. For otherwise (say they) we cannot be said to be redeemed by the death of the Son of God, and God should be deprived of the due honour we own unto him for our salvation. Confess. Mennon. 2. While they deny that Christ felt in his Soul the wrath of God, and the pains of Hell. Confer. Embden. 3. While they contend that Christ hath reconciled all men whatsoever, without difference unto GOD the Father; making one object of the acquisition of salvation, and another of the application, that more large, this more strict. 
10. Against Christ's Kingly office.  Conference Franckend. confess. Mennon. jacob Onterm. Claes Claess.  
Concerning Christ's Kingly office they offend likewise. 1. While they dream of a carnal Kingdom to be set up by Christ in the Earth before the day of judgement. Monast. Lib. de Mist. Scrip. and Lib. Restit. 2. While they deny the Almighty power of Christ, whereby he constantly preserves all that are his, in the salvation once purchased for them, and the means leading to the same. confess. Menn. Claes. Claess. Epist.  
About the twofold estate of Christ, they offend moreover. 1. 
11. Against Christ's twofold estate 1. Humiliation. 2. Exaltation.  Touching the state of humiliation; by teaching that Christ in his exinanition, or emptying out of himself, did not hid his divine glory; but verily quit and forsake it. confess. Menn. Jacob. Out. Apol. 2. Touching the state of exaltation. 1. By denying that Christ raised up himself from the dead, but was raised only by God the Father. Cuyp. in Apol. 2. By teaching. that Christ in his ascension, did not again manifest the glory of his divine nature, which he had before concealed, but thereby really and fully recover again the divine glory and likeness with his Father, which he before had lost, Confess. Menn. Jac. Out.  
Concerning man, and Gods fourfold dispensation about him; considered according to divers estates, 
12. Against mans-fourfold estate. 1. innocency.  the Anabaptists do many ways offend. §. 1. Touching the State of integrity. 1. While they deny the holiness of the first man, to wit that he was created of God, furnished with original righteousness and holiness; but only in such a disposition, in which he might attain unto both by a holy life. Brief Inform. 2. While they deny the immortality of the first man; and some of them hold, that he was neither created mortal nor immortal; others, that he was created mortal of himself, and in his own nature, yea, and should certainly have died although he had been without sin, and that death must have been necessary unto him, that he might be translated into glory. Ant. and Corn. Jacobz against Pupp.  
Touching man's destitute estate they are faulty. 1. 
2. The state of man.  By taking away original sin, denying that all men are by the disobedience of one, made sinners, the children of wrath, and subject to death; Although some of them seem not absolutely to deny it. Conf. Franck. conf. Menn. Joh. de Ries Confess. 2. While others of them plainly deny that there is in Infants, any inclination and proneness to evil; yea, some of them teach, that they are created in the same estate which Adam was. Others confess, that there is in children some inclination to evil, but deny that it proceeds from any original corruption; but that men are enticed to actual sin, only by the working of Satan, and bad examples; as for the inclination itself to sin, however it be engrafted into nature; notwithstanding is not to be accounted sin, nor is of itself guilty of damnation, but only actual and voluntary sins. Conf. Men. Brief Inform. Claes Claes. Confess. 3. While they attribute to our free will in the state of corruption, leberty to good and evil, and sufficient strength to understand, will and perform that which is good, and consequently power to convert ourselves. Confer. Leonard. and Embd. Confess. Mennon. Jac. Out. Apol.  
Concerning man's restored estate they offend, 1. While they teach, 
3. Restauration by Christ.  that all men whatsoever without exception, whether Jews or Gentiles, whether faithful and those that shall be saved; or unbelievers and those which shall be damned, are altogether reconciled to God by the death of Christ, and restored into the state of grace. Confer. of Franck. and Embd. and Confess. of Mennon. 2. While they deny that there was any difference between Jews and Gentiles in the Old Testament, except in the ceremonies of the Law, and outward and bodily cleanness and uncleanness. Necess. Vpolog. 3. While they corrupt the benefit of justification, partly before going, partly in the act itself, and partly concerning the object thereof. Before going, forasmuch as they ascribe to man, as proceeding from himself, preparations to justification, to wit, hearing the voice of the Son of God, desire of, and beseeching for grace, spiritual hunger and thirst; and forasmuch as they teach that this working together with God is necessary that a man may be made partaker of justification. Claes. Claess. Conf. In the act itself, while they teach that God justifies us by faith, as it is a good work, and obedience performed to the commandments of Christ. Joh. Pet. Ʋander Menl. Instit. Christ. Claes. Claess. Confess. Concerning the object, they likewise corrupt the doctrine of justification, while they teach that all men whatsoever are justified by the righteousness and obedience of Christ. Jacob. Outerm. Colloq. Embd. Necess. Apol. 4. While they corrupt the benefit of Sanctification, partly before-going; teaching that God doth not work regeneration in us without our co-operation. Apol. Fund. Jac. Outer. Demonst. partly in the act itself, while they ascribe perfection of holiness to us Pilgrims here in this life, insomuch as we can be free from all sin whatsoever. Brief Informat. partly consequently, while they teach that the grace of Sanctification may be cast off, and wholly lost by the children of God; and therefore those who are truly and properly such, do sometimes totally and finally fall away, and incur everlasting damnation; and that this is manifest by the exhortations to perseverance, by the carefulness which is required of the regenerate, and by divers examples. Confess. Mennon. Conf. Cl. Claess. 5. While they err about faith; partly touching its original, denying that God alone works the same in us, without our working together with him, but that faith is the work aswell of man as God. Jacob. Outer, demonst. Cl. Claess. Confess. partly touching the act itself, while they deny that faith is a firm trust of the remission of our sins by the grace of God, for the merit of Christ; but confound it with obedience to the commandments, teaching that faith consists partly in eschewing evil, partly in doing good, Joh. Pet. Vand. Moul. Pref. to his Christ. Instit. Treat. of the 7 Artie. confirmed by Menn.  
Touching man's estate after this life, the Anabaptists err. 1. 
4. The state of glory.  Concerning the place of Souls, teaching that the souls of the children of God, loosed from their Bodies, are not received into Heaven, before the day of judgement; but are until then held in unknown receptacles, not expressed in the Scriptures. Confess. Menn. and Claes. Claess. 2. Concerning the state of souls, teaching that the souls of God's children, enjoy not the sight of God, yea, sleep with their bodies until the last day; or at leastwise like those that are asleep, are deprived of all knowledge, both intellectual and sensitive. 3. While they deny that the souls of the wicked presently after death, are cast into Hell, and there punished, for their wickedness before the last day of judgement; ye say, that they cannot be punished before. Colloq. Embd. Confess. Menn. and Claes. Claess. 4. While they do not only deny the resurrection of the same bodies which were buried, but contented likewise that they shall be turned into Spirits, and deny that the dead shall arise having feet, hands, flesh and bones, because flesh and blond cannot inherit the Kingdom of God. Conference of Frackendale.  
And as the Anabaptists maintain grievous errors about things to be believed, 
Errors about things to be done.  so do they not a little offend about such things as are to be done; whether we consider the whole body of the Church in common, or its members in particular, and those either public as in the policy is the Magistrate, and in the Church are the Pastors; or else private as are every one of the faithful, which profess the Christian verity in the Church of God.  
What concerns the whole body of the Church in common, 
1. Concerning the whole body of the Church.  the Anabaptists err while they imagine that those which are not perfect, are to be kept out of the Church, supposing that the Church consists of none but those that are perfect, & according to these aught to be judged of. Cl. Claess. Conf. Menn. Summ. 2. While they will indeed have the Sacraments administered by the Pastors, and received by Christians: but withal, will have them taught that they are but only naked signs of the passion of Christ and badges of Christians; but not seals of our communion with Christ. Conf. Leeuward. Menno Simonz book of the fundam. Theod. Phil. 3. While they deny that the Infants of the faithful, aught to be admitted, or accounted for members of the Church. Confer. of Frank and Embd. 4. While they will not have Ministers administer Baptism to Infants; nor Infants brought unto them for that end; yea teach, that it is an abuse of Baptism, and an abomination before God. Colloq. Francothal. Embd. and Leov. Menno Simonz de fundam. Theod. Phillip in Enchirid. 5. While they teach that Baptism conferred upon Infants, is by the Pastors, to be repeated again: and by such Baptised to be admitted, yea, earnestly desired: and those likewise ought to be Baptised again, which were Baptised in other Christian Churches; so that they will have even those of their own party rebaptised, if they go over from one Sect to another. Colloq. Embd. Menno Sim. in his Summary. Theod. Phil. in Enchir. 6. While they teach, that the Lords Supper was instituted for none but pure and perfect ones; nor to be administered to any others than such, nor to be sought for, but by such. John Pet. Vand. Meul. Christ. Instit. 7. While they condemn public prayers pronounced with a loud voice, and think that all the Psalms are not fit to be sung in public assemblies. Frans. Knuyt. Pref. Cl. Claess. Ep. demonstr. 8. While they will have Ecclesiastical discipline exercised against offenders, by all the members of the Church promiscuously, and that without either convenient admonition afore going, or consideration of their repentance following. Coll. Embd. Leov. and Conf. Menn. 9 While they teach, that when the sentence of excommunication is pronounced against any, all rights and duties both natural and civil, are to be broken off towards them, and that such as are cast out, aught by no means either actively or passively to be communicated withal; so that for this cause a divorce ought to be made, between Parents & Children, Husband & wife, Brothers & sisters, Masters & servants, Col. Emb. Conf. Men. Jac. Out. Apol. 10. While they teach, that those which are unequally yoked with unbelievers ought, (notwithstanding their repentance) by perpetual excommunication to be shut out of the Church, until the unbelieving party be either converted or dead. Coll. Embd. 11. While they imagine that Oaths, ought neither to be taken nor required of any under the New Testament. Coll. Franck. Leeu. and Embd. confess. Menn.  
As concerning the members of the Church in particular, 
2. Errors concerning the particular members of the Church.  the Anabaptists err, both concerning those which are public, whether Civil or Ecclesiastical, and those wrich are private. 1. Touching the public Civil persons. 1. While they teach, that no man under the New Testament, can with a safe conscience exercise the office of a Magistrate: and that those things cannot stand together to bear the office of a Magistrate, and be a member of the true Church. Coll. Franckend. Embd. confess. Menn. Cl. Claess. 2. While they deny that the office of the Magistrate extends to both tables of the Law. Coll. Embd. conf. Menn. 3. While they deny that it is lawful for a Magistrate under the new Testament to proclaim or make war. Cl. Claess. conf. Dordr. confess. 4. While they deny it to be lawful for the Magistrate to punish any man with death. For say they, as under the Old Testament civil punishments were inflicted, without the discipline of the Church, so in the New Testament, Ecclesiastical discipline ought to have place, not civil punishments; for that one kind of government only, aught to be practised in each. Joh. Pet. Vand. Meul. in declare. Much less is it lawful to inflict capital punishments, either upon a guilty person repenting, when he ought to be received into favour, or upon one unrepentant, lest it tend to the loss of his soul. Menn Sim. and Coll. Wis. cum Mior.  
Concerning public Ecclesiastical persons, the Anabaptists err, 
3. Errors concerning the officers of the Church.  1. While they teach, that Ministers of the word, are not to be brought out of Schools and Universities, or brought up in the study of the Arts and Sciences. Coll. Embd. confess. Menn. 2. While they will have the election and calling of Ministers of the word, to be in the power of all and singular the Members of the Church without exception. Coll. Embd. 3. While they take away the equality as well of the office as authority of Pastors: and will have Bishops so distinguished from Pastors and Teachers, that those have the care of divers Churches, yea of an whole Province assigned unto them; these only of one Congregation; these have only power of teaching; those both to teach and administer the Sacraments. Coll. Embd. Menn. Sins. contra. Mier. 4. While they deny that the Ministers of the word ought to receive a yearly and set stipend; but only a contribution for necessary uses as occasion shall require. Claes. Caes. confess. Coll. Embd. 5. While they make the virtue of God's word, and the Sacraments, to depend upon the worthiness of the Ministers. Colloq. Emb.  
Concerning the private members of the Church in specall, the Anabaptists err. 
4. Errors concerning the private members of the Church.  1. While they teach, that it is unlawful under the New Testament to go to law with others, and to contend before the Magistrate. Coll. Embd. Cl. Claes. 2. That it is unlawful to bear Arms under the same, either defensive as in watching, or offensive in war, and either to hire out, or lend our assistance unto him. Colloq. Leeu. and Embd.  
All these opinions which we have reckoned up, are maintained by the Anabaptists, some by all of them, some by many, some by certain of them: and all which we do not only think to descent from the holy Scripture, but to offend most grievously against the Majesty of God, and his revealed will concerning our faith and conversation; yea, amongst which many are pernicious, and do altogether exclude from any hope of salvation, all those that embrace them, and continue in the same unto the end. Wherefore although the Anabaptists may seem seriously to observe those things which pertain to the second table of the law, or the offices of civil and outward charity and justice, which we own unto our neighbour; yea, and that beyond many, which profess the purer Religion: yet seeing they transgress so heinously, especially against the first table of the law; we hold that they do not only err beside, or about the foundation; but errors which overthrow even the very foundation of salvation itself; and are hearty sorry that many which seem to be good men, and careful to lead an honest and civil life, should be so deceived by a certain outward vizard of holiness, charity and modesty, that they will walk in the way which leadeth unto destruction, and renew many Heresies condemned in the Ancient Church: which that we may not seem wrongfully to accuse them of; we shall briefly demonstrate both.  
That such as profess the doctrines abovementioned, 
The foregoing errors do overthrow the foundation of salvation.  do overthrow the foundation of Salvation, is manifest by this. 1. Because they withdraw men, that would be saved from the knowledge of themselves. 2. Because they withdraw them from the knowledge of the Mediator through whom they should be saved. 3. Because they with draw them from the knowledge of God, who should save them, and to whom they should be brought.  
The first head is evident by this; because they deprive a man of the true knowledge of his first Estate in which he was created; 
1. Because they deprive a man of the true knowledge of himself.  of his second Estate, into which he cast himself headlong through sin; and of his third, unto which he was restored. Of the knowledge of his first estate they deprive a man; while they will not let him acknowledge the benefit which he received from his Creator, either of virtue, that is holiness; nor happiness following the same, that is immortality. The knowledge of his second Estate they withhold from him, while they either deny or extenuate the corruption inherent in him from the beginning, and take away the guilt adherent unto him; and consequently oppose our partaking of the first sin. Likewise they withhold from him, the knowledge of his third estate; dividing the benefit of his reparation between God and him; yea ascribing the principal part thereof unto man; and building his salvation upon God's forcknowledge of his good co-operation began, and continued unto the end: yea putting man's obedience in place of the acceptation of the obedience of his Saviour. Wherhfore a man possessed with this Divinity, can neither know how great is the benefit of nature, which he at first received from God: nor how great is the evil both moral, and natural, which he drew upon himself; neither how great, or of what nature is the benefit of grace which was bestowed upon him from heaven: insomuch as he can neither humble himself as he ought, nor exalt the goodness of God.  
The second head appears out of this; 
2. They offend against the person and office of the Mediator.  because they offend aswell against the person and office of the Mediator, as the benefits obtained by him. Against his person; while they verily overthrow his divine nature; converting the same into a nature subject to passion and death; and his humane nature like unto ours, while they deny that it had the same beginning and substance with ours. His office moreover they corrupt, while they deny those attributes to his Prophetical office which are due unto the same, and ascribe those unto it, which do not agree thereunto, as appears by their Errors above related. So do they corrupt Christ's priestly office, touching the act of satisfaction, both intensively and extensively considered. Intensively, by that very thing denying the truth of his sufferings, that they contend he underwent the same in his divine nature. Extensively, by extending the same unto innumerable unprofitably, and to no purpose. Likewise do they corrupt Christ's benefits both of Justification and Sanctification, as doth appear by what hath been above-spoken.  
The third head is evident by this; because they turn the true God into an Idol. 
3. They turn the true God into an Idol.  1. Overthrowing his nature, and in stead of one, make three divine Essences, distant in place one from another. 2. Robbing him of his attributes, by denying partly his infiniteness, partly his unchangeableness. His infiniteness, while they allow him only omnipresence of power, but not of Essence: his unchangeableness, as may appear out of their doctrine of the Incarnation and passion of Christ. 3. Of his operations, restraining and cutting short the providence of God; while they teach, that neither are all things actually governed by him: nor that God's providence doth any thing about evil; nor that men are so straitened thereby, but that they may go contrary thereto, and departed from the same. By these things it is manifest that the Anabaptists preach another God and another Christ, and consequently another Gospel; and lay another foundation besides that which is laid.  
Moreover that they do reduce many Heresies which were long ago condemned in the ancient Church, 
4. They bring in many heresies long since condemned.  and again induce them into the christian church, we shall now go about to demonstrate. 1. With the Manicheans they inveigh against the Old Testament, would have it abrogated, and strive that there are things delivered in the Old and New Testament contrary to one another. Epiph. in Panar. her. Lxuj. Where he observeth that the Manicheans compared the law and the Prophets to old and withered Trees. How great this Error is, the same Epiphanius learns us very well. Haeres. Lxx. Those (saith he) which cast out the Old Testament are not any more of the Catholic Church. 2. With the Audians, and Anthropomorphites, they will have us stick to the letter of the Scripture only. Epiph. Haeres. Lxx. 3. With the Tritheites, they multiply the divine Essence. Niceph. Lib. 18. Hist. Eccles. cap. 49.4. With the Samosastenians, Photinians, and Arrians, they oppose the Deity of the Son of God; while they refer the places which speak of the Unity of Essence, of the Persons of the sacred Trinity; to unity of will, not of Essence, like as the aforesaid Heretics contended, such places were to be understood of the likeness of Essence, not of the Equality. With the Arrians also they will have the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. of the same Essence, hissed out, as not being in the Scripture. Epiph. Haeres. Lxix. which words were likewise had in suspicion, by the Semi-arrians. Haeres. 73. With the same likewise they contend that the Name of the true God is ascribed to the Father alone: and when as Christ calls God the Father, his God, they conclude that he is not equal with God; which to be done likewise by the Arrians, Epi. teacheth Haeres. Lxix. See also August. count. Maxim. & Felician. the Arrians. Tom. 6. With the same also they call in question the eternal generation of the Son of God; and consider not (as Epiph. notes in the same place) that God the Father begat the Son after an unspeakable, incomprehensible, and most holy manner. 5. With the Noetians & Sabellians, they either deny the distinction of the persons, or at leastwise make it doubtful. Epiph. Haeres. Lvij & Lxij. To whom Epiphan opposeth the faith of the Ancient Church. We do not saith he bring in a plurality of the Godhead, but preach its unity; and while we preach one God, we err not on the other side, but confess the Trinity; Unity in Trinity, and Trinity in Unity; one Godhead of the Father, Son, and Holy Ghost. 6 With the Pagans, and Manicheans, they limit God to a certain place, and deny the infiniteness of the divine Essence, including it in the Heaven, or defining it below the same. Damas'. dial. de haeres. Manich. 7. With the Sabellians, and Patripassians, and other Heretics, they make the unchangeable, and unalterable God, mutable and subject to passion. Philaster. lib. de haeres. & Rufin. in exposit. Symb. Apost. quae intor opera. Cypr. So with the Tropites they fain that the Word was turned into flesh. Philastr. 8. With the Audians, and Anthropomorphites they oppose the invisibility of God. Epiph. Aud. Haer. Lxx. 9 With the Carpocratians, Appellejans, Valentinians. Apollinarists, and Prodianites, they deny that the flesh of Christ was made of the substance of Mary. Philastr. & Epiph. haeres. XLIV. 10. With the Apollinarists, and Dimoerites, they defend, that Christ verily forsook his divine glory. Epi. haeres. Lxvij Lxix. Item, that the Word was changed into flesh and bones, and hairs, and a whole body, and altered from his own nature. Epiph. haeres. 77.11. With the same they teach, that Christ in his divine nature itself suffered his passion. Zozom. lib. 6. cap. 26. Niceph. lib. 12. cap. 4. And that, that which was nailed to the Cross, was the very substance, which was the author of Nature. That those which profess such things ought to be accounted christians. Athanasius denies, Epist. ad Epict. Corinth. Episc. apud Epiph. Haeres. Lxvij 12. With the Anastasians, and Nestorians they oppose the personal union of two natures in Christ. Socra. lib. 7. Hist. Eccles. cap. 32. and Evag. lib. 6. cap. 11.13. With the Eutichians, they deny either the distinction of the two natures in Christ, or of their Essential properties, and that Christ's flesh is of the same substance with ours. Evagr. lib. 1. cap. 9 Niceph. lib. 4. cap. 12.14. With the Apollinarists, and certain other Heretics, they deny that Christ really took an humane Soul. Philastr. lib. de haeres. Nicep. lib. 12. cap. 4.15. With the Marcionites, they deny that Christ felt in his Soul the wrath of God. Tertul. count. Martion Ign. Epist. ad Tral. 16. With the Marcionites, and Manicheans they contend that the New Testament was first published by Christ, when he was on Earth, and that the commandments of the Two Testaments are divers, yea contrary. Epiph. haeres. 66. contrariwise Epiphanius teacheth in the same place, that they make one and the same harmony. 17. With the jews, Cerinthians, and Chialists, ancient Heretics; they feign an Earthly Kingdom of Christ, and a Church without calamities. Instin. indial. eum Triph. jud. Euseb. lib. 3. cap. 33. & Hier. in cap. 7. Dan. 18. With the Sarnosatenians, and Photinians, they attribute the raising up of Christ to the power of the Father only. Epiph. Haeres. 65. & 71.19. With the Apellejans, and Origenians, they speak doubtfully of the Resurrection. Epiph. haeres. 44. & 64. 20. With the Catharists, Novatians, & Donatists, they constitute the Church only of perfect ones, and corrupt the exercise of the discipline of the Church, by too much severity towards those that are fall'n. Epiph. haeres. Lxix. 21. With the Manicheans, they convert the Sacraments into bare signs, and lessen the necessity of them. Epiph. haeres. Lxuj. 22. With the Donatists, they make the worthiness of the Sacraments to depend upon the holiness of the Ministers that administer them. Aug. Tom. 7. cont. Cresc. & Gaudent. item cont. Lit. Petil. & in Epist. passim. 23. With the same and the Parmenians, Marcionites, Eunomians, Montanists, and divers other Heretics; they repeat Baptism, administered out of their congregations. Ibid. & Epiph. haeres. xlij. & Eposit. Cath. Fid. Tom. 1. Zozom. hist. Eccl. lib. 6. cap. 26. & Philast. lib. de haeres. 24. With the Donarists, Eunomians, and other Heretics they condemn children's baptism. Aug. lib. 6. cont. Donat. cap. 23.24.25 & Concil. Milev. can. 11.25. With the Catharists, & Donatists, they will not have the Lords Supper administered, unless to pure and perfect ones. Epiph. haeres. 59.26. with the Nicolaites, Basilidians, & Carpocratians, some of the Anabaptists teach both communion of wives, and goods, others this latter only. Epiph. haeres. xxiv. & xxvij. 27. With those of whom jude speaks, vers. 8. and other unruly, they speak evil of Governments. 28. with the Cataphrygians, & Gnostics, they boast of prophets, dreams, and visions. Phil. lib. de haeres. 29. With the Pelagians, Semipelagians, Socinians. Papists, & Arminians, they err most of their other errors, about the threefold estate of man, of integrity, corruption, & restauration, and either extenuate or pervert the benefit of original righteousness, blemish of corruption, grace of restitution, and the benefits following the same, as by comparing the Articles above mentioned, with the doctrine of the other Heretics, may appear.  
It it evident moreover, that the enemy of mankind hath laboured by Anabaptism; that the order both of Church and state, being overthrown, or at leastwise disturbed and brought into contempt, the good government of christian Churches and commonwealths might fall to the ground. From hence came it, that the authority of Ecclesiastical order was weakened by the licentiousness of Enthusiasts, venting their own dreams and inventions: and the choice of those, who should attend the holy things, committed to the rude multitude; the sacred keys also, which ought to be born by the representative church, exposed to the pleasure of every one, and so a kind of Anarchy & intolerable disorder brought into the House of God. With how many, and how lamentable tumults commonwealths have been shaken, since this kind of doctrine began to be spread and practised, the records both of high & Lower Germany do testify; which could not be extinguished or quieted without a great deal of blood. How much also they derogate from the authority of the Magistrate, and how much they lessen his dignity, appears both out of their Tenets, and the practice of the Muntzerians, those of Minister, and others of that kind. And indeed how is it possible, that the Magistrate, can preserve his honour and renown with the common people, when they shall weigh these Aphorisms in their mind. That he which exerciseth the office of a Magistrate cannot be a member of the Apostolic Church. Colloq. Franck. That Christ hath forbidden all his, to have any civil government. That in the New Testament there is no place for the office of a civil Magistrate. Cl. Claess. confess. Mennon. That 'tis doubtful, whether a Magistrate can be saved. Colloq. Embd. That christians are not obliged to give their oath to the Magistrate. Coll. Embd. As neither to bear Arms, or keep watch, when we are invaded by the Enemy. ibid. which how perilous and destructive it is to commonwealths, needs not to be showed. For neither can any thing be more powerful to expose both public and private estate, to the Tyranny of an Enemy, and to turn all things upside down, then when this bewitching, coloured over with a fair show of Religion and piety, hath possessed the minds of men; and 'tis held not only indifferent, but even unlawful to resist an Enemy that invades our country. Which opinion, lest it should seem now to be abolished, and grown out of date, was confirmed by a late and notable example, of the Anabaptists, which heretofore had their habitation in the country of Zurich. For when a few years since, the Germane, & Rhetian war waxing hot, no small danger seemed to threaten reform Helvetia, and especially the Territory of the commonwealth of Zurich; it seemed good to the honourable Magistrate, to ordain the usual musters, and viewing of Arms. The Anabaptists being called to these exercises, they began, not only to refuse obedience to the command; but also to inculcate into others, that war was sent from God being offended as a punishment. That a Kingdom was not defended by Arms, but amendment of our manners; That it was not lawful for a christian to bear Arms, nor to be armed to defend his country. With which divinity, & other the like precepts, some being infected; they thought that they must rather forsake, country, wives, children, fortunes, and all things whatsoever; then by most just Arms, to drive the Enemy out of their country. The religious Magistrate of Zurich used all means to inform and instruct these men, and to recall them to their duty; searching out, and confuting at large all things wherewith they professed they were troubled; so as he left them no cause of any more scruple. Men chosen out of both orders, civil and Ecclesiastical, eminent for prudence and experience confer with them; and take very good heed, that nothing fall from them which might carry any show of cavillation, or more violent proceeding But so far were they from departing from their foresaid assertions, that being demanded whether he that beareth the office of a Magistrate, and in the same believeth and liveth as a christian ought, could be saved? they would not assent. There are proposed to them most easy conditions. That they should be freed from the usual form of an oath, & the Magistrate would be content with their simple promise in giving their faith; that they should be released from the use of Arms; if they would but assist their country, with prayers, good wishes, and such other godly ways and means. They should indeed be obliged to come to the Sermons, yet with this condition, that they should freely testify their dissent from any thing delivered, either to the Pastors, or other officers of the Church: and for any thing else, they might promise themselves all favour, courtesy, and protection, from the Magistrate. When neither this gentleness of the Senate of Zurich, was able to overcome or assuage the minds of these obstinate men; they are desired, of their own accord, to departed some other where, that neither by their doctrine nor example, the safety of their Country might be endangered; and leave was given them to take all such things with them, as should be necessary for their sustentation. But if they would not have some of their wives and children (free from their errors) to go out of the country, they should leave for them an equal portion of their Estate to the administration of some Citizens, which either they themselves should choose, or whom the Magistrate should judge faithful; lest the departure of some, might be to the damage of others of theirs, or to the burden of the Commonwealth; That all things should be faithfully administered; yea, restored unto them again, it so be, they returned to a better mind. When this was likewise in vain propounded unto these stubborn men; they are condemned to bear part of the public expenses, which they had been the cause of, and some fines are laid upon them, although small and very tolerable. But it is not to be said, how much they began to abuse this mildness of the Magistrate, to withdraw their obedience accuse the Magistrate of Tyranny, and heap calumnies and reproaches upon him. At length the patience of the Senate being quite overcome, lest this stubbornness should be turned into an example of licentiousness, and rebellion; it was decreed that the goods of these obstinate men should be forfeited to the Commonwealth. This drew not only murmuring and complaints from them; but even made some of them in the mind to trouble the public peace, and by night meetings to stir up tumults; yea to that height of impiety, did their obstinateness proceed, that they expressly prayed unto God that he would by plague, famine, and other such like general calamities, restrain the rage of the Magistrate, whom they so most unjustly accused. Which hardening in their evil, constrained the Magistrate to this, though unwilling, that he clapped some of the rebels, who were most unruly into prison; yet allowing them sufficient liberty. Upon which occasion, they were divers times dealt with, both by principal men of the Magistracy and likewise by divers other faithful servants of God, learned and reverend men; that they should cast down those proud stomaches, and consider seriously of their own and their countries' safety; but there could nothing be gotten from them, but presumptuous and crooked answers, and cunning equivocations: yea, by secret practices they came to this, that by the use of false keys, they broke out of the Prison, and got themselves out of the power of the Magistrate. Being taken again, and now kept somewhat straighter, (yet still having much liberty) as being put into a spacious and pleasant Monastery, they are set to handy-workes, the richer are bidden to provide for themselves, the rest are taken care for, by the liberality of the Senate; yet being weary of this restraint also, they bring their keepers asleep by unlawful means, broke thorough the wall, and about midnight of the next day after Easter, in the year 1636. violating even the safety of the walls; they escape all out, saving some few. And though it was hoped, that they would at least wise get them out of the Country of Zurich: notwithstanding they return again, and fall to making stirs and tumults, with as much perverseness as before. Neither yet was there any greater punishment laid upon them; the Senate thinking rather by their mildness to overcome the wickedness of th●se men; so that besides closer imprisonment nothing more was done unto them. Nor were the Ministers of the word wanting to do any thing they could, but by instructions, admonitions, entreaties, carefully endeavoured, either to make them leave their errors and stubbornness, or else to departed out of the Country some other where. They urged nothing but liberty, and protest that the faithful ought not to plead their cause in Bands, and in them to render a reason of their faith. And although they seemed to require a conference, nevertheless all things being offered them, that seemed requisite to a lawful disputation, they at length deceived the hopes and wishes of all; and again breaking out of the Prison, in which they were detained; escaped away all, excepting three or four; which could not follow the rest. Of whom, two bound themselves with a most unheard of Vow, that they would never do any more work, nor taste a bit of meat, nor drop of drink. And which is most wonderful, one of them was so obstinate that he starved himself to death: by whose example the other being terrified, he followed better counsel. Which obstinacy of mind is so much the more execrable, for that these men might every hour have obtained their liberty, if they would but only have promised the Magistrate to have departed out of the Country of Zurich. Those of them that got out of that Territory staying a good while upon the borders of their Country, and heaping up reproaches upon the most patiented Magistrate, doubted not to accuse him unto foreigners of most unheard of cruelty; when he notwithstanding, although he had found the Ringleaders of them guilty of most heinous offences, which any other of the Citizens had publicly suffered for; would at no hand, show any example of severity towards those kind of men; lest it should be imputed rather to the hatred of the Sect, then to the crimes of the Sectaries. Yet some of these men would rather go over to the Papists, and join themselves unto Idolatrous assemblies, then be accounted amongst the Orthodox. All which being written out of the public Records, and by me faithfully related, I thought fit here to insert, that I might give a character of the Anabaptists, and that the patience of the Orthodox Magistrate of Zurich towards the seducers and seduced might hence appear. The whole History of this business is contained in an Epistle of a learned and grave divine, to a worthy and reverend Pastor of the French Church at Amsterdam.  
Out of all that hath been said, it is evident, 
Application of all.  how needful it is both for the Church and Commonwealth, to join the labour of the Universities, with that of the Church for the confutation of the Anabaptists; and with united hearts and hands, endeavour to h●nder this doctrine, which brings so certain destruction to Church, Commonwealth, and our own souls: both that the consciences as yet addicted to the truth, may not be drawn unto deceit and error, by their fair shows, and counterfeit vizard of innocence, holiness and simplicity; and that those who have hitherto been deceived, either by the flattery of the Sectaries, or the whited face of the Sect, may be stirred up in the fear of the Lord, to take this matter into serious meditation; and consider with themselves, how many horrible and pernicious Tenets, and how hurtful both to public and private quietness, lie hidden as it were behind a curtain, under this simple name of Anabaptists. To whom we wish from the Lord with all our hearts, the knowledge, love, and practice of that truth which by the special grace of God is preserved in the Orthodox Churches; and therewithal both present and perpetual happiness. Neither do we go about to stir up the Magistrate against those men; nor would we have any force offered to their consciences; but think those means only ought to be used, which may conduce to the information of those that err, the reproving of their errors, and confirmation of the truth, so fare as it may stand with Christian prudence and charity.  
FINIS.