the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and almes 5. Their opinions concerning the Sacraments and Ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their Consecration of Altars c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome Their sacred orders office of the Bishop and what colours held Sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy-days which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead SECT XIII Quest. 1. WHat is the Doctrine of the Church of Rome at this day and first of the Scriptures A. Though they maintain the same Scriptures with us the same Commandments the Lords Prayer and the three Creeds of the Apostles of Nice and of Athanasius yet in many points they differ from other Churches which briefly are these 1. They hold that Apocrythal Books are for regulating our faith and manners of equal authority with the Canonical Scripture such are Iudith Tobias third and fourth of Esdras the Book of Wisdom Ecclesiasticus Baruch the Epistle of Ieremie the thirteenth and fourteenth Chapters of Daniel the Books of Macchabâ—es and that part of Hester which is from the tenth verse of the third Chapter 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts 3. They hold that there is no necessity to translate the Scripture into Vulgar languages 4. That the Scripture is not to be read of Lay-people except of such as are discreet judicious and learned and are authorised by the Ordinary 5. That the Masse is not to be celebrated in the Vulgar tongue 6. That the sense and interpretation of the Scripture depends upon the Churches approbation 7. That the Scriptures by reason of their difficulty and obscurity are not fit to be read by the Laity or to be judges of controversies 8. That the Scriptures have four different senses namely the Literal Allegorical Tropological and Anagâ—gical which are to be expounded according to traditions written and unwritten according to the practise of the Church the consent of Fathers and interpretation of Councels confirmed by the Pope 9. That the Scriptures are not of absolute necessity for the being of a Church seeing there was a Church from Adam to Moses for the space of two thousand years without any Scripture being onely guided and instructed by traditions without which the Scriptures are not perfect as not containing all Doctrines necessary to salvation Q. 2. What are their Tenets concerning predestination the Image of God Original sin and Actual and Free-will A. 1. They hold election mutable because the Elect may totally fall from faith and righteousnesse 2. That sin foreseen was the cause of reprobation in respect of the positive act of condemnation and some of them hold that foreseen works were the cause of election 3. concerning the Image of God they hold that it consisteth most in charity and that this is Gratia gratum faciens Grace which makes us acceptable and that it is a habit infused whereas they say that Gratia gratis data is the gift of Miracles 4. That man in the state of innocency did not stand in need of any special assistance by which he might be excited to good workes 5. That original sin is not in the understanding and will but in the inferiour part of the soul onely which they call the flesh that concupiscence and ignorance are onely infirmities and remainders of original sin That the Virgin Mary was without original sin That Infants dying in original sin onely are punished with the paine of losse not with the paine of sense That original fin is taken away by baptisme and that in the regenerate it is remitted and not imputed or to be called a sin but onely as it is the cause and punishment of sin that some actual sins are of their own nature veniall and some mortal That the sin against the holy Ghost is pardonable 6. They hold that in free-will is required not onely a liberty from coaction but also from necessity that an unregenerate man can by his own strength without Gods special help perform some moral good in which there may be no sin found That an unregenerate man hath freedom of will in matters of salvation though not without the help of grace so that he may hinder or further his conversion and may by his natural power cooperate with grace Q. 3. What are their opinions concerning the Law of God concerning Christ faith justification and good works A. 1. They divide the two Tables so that they make but three commandements in the first and seven in the second making one commandement of the first two and two of the last They hold that Idols and Images are not the same and that the Images of Christ and of the Saints may be worshipped without Idolatry That equivocation may be used in some cases and an officious lye 2. Concerning Christ they hold that he was not ignorant of any thing and that he did not attain to knowledge by learning That he descended truly into Hell in respect of his soul and there preached to the Fathers in prison and delivered them from their Limbus so that they had nor as yet entered into Heaven till Christ by his death had opened the gates thereof which Adam shut by his sin That Christ did merit by his sufferings not onely for us but also for himself that glory which he enjoyes after his Ascension 3. Concerning faith they say that Historical miraculous and saving faith are one and the same that the special application of the promises of grace belongs not to faith but to presumption That faith hath its residence onely in the intellect and not in the will That faith is an assent rather then knowledge That justifying faith may be totally lost in the regenerate That true faith may be without charity That we are not justified by faith alone That man by the natural strength of free-will can prepare himself for future justification being assisted by the holy Spirit In his preparation are contained these acts namely Fear Hope Love Repentance a purpose to receive the Sacrament a resolvtion to live a new life and to observe Gods Commandements 4. Concerning justification they say that the first is
theefe as hateful to God as an ignorant Idolater 4. When we look upon the confused multitude of Religions in the world let us learne to tremble at Gods judgements to make much of the light whilest we have it to hold fast by the truth to embrace it with all affection and the Ministers thereof for if once we forsake the right way which is but one we shall wander all our daies after in by-paths and crooked lanes of error which are innumerable if we reject the thread of Gods word presented to us by the Church a thread I say surer than that of Ariadne we shall be forced to ramble up and down through the inextricable Labyrinth of erronious opinions It stood with the justice of God to suffer men who in the begining were of one language and religion to fall into a Babel and confusion both of tongues and false religions for not retaining the truth to dig to themselves broken Cesterns which would hold no Water for rejecting the fountain of living Waters to surfet upon the poysonable flesh of quails who grew weary of the bread of Angels and with the swine to eat husks who would slight the wholsome food of their Fathers house If the Iewes put Gods word from them and judge themselves unworthy of Eternal Life Loe Paul and Barnabas will turn to the Gentiles Act. 13. 46. 5. In reading this Book we shal finde that the whole rabble of vain phantastical or prophane opinions with which at this day this miserable distracted Nation is pestered are not new revelations but old dreams of ancient Hereticks long agoe condemned by the Church and exploded by the publick authority of Christian Magistrates but now for want of weeders these Tares spring up again in the Lords field and are like to choak the good corne unlesse the Lord of the Harvest send forth labourers into his Harvest 6. The reading of this Book may induce us to commiserate the wretched condition of a great part of the World buried as it were in the darknesse of ignorance and tyranny of superstition To blesse God for the light and freedom we enjoy whereas they are not greater sinners than we but except we repent we shall all likewise perish let us not then be too high-minded but fear and when we think we stand let us take heed-least we fall God hath already permitted divers of those old obsolet and antiquated hereticall opinions to break in amongst us the times are now come that men will not suffer wholesome Doctrine but having itching ears after their own lusts get them an heap of teachers turning their ears from the truth and giving themselves unto Fables 2 Tim. 4. Thus is the Lord pleased to deal with us he suffers Heresies to repullulate that they who are approved among us may be manifested He permits Prophets and Dreamers amongst us but it is as Moses saith to prove â—s and to know whether we love the Lord our God with all our hearts and with all our souls Deut. 13. To conclude whereas all men are desirous of happiness and immortality but few walk in the right way that conduceth to it being there are such multitudes of by-waies as we may see by this Book let us follow the counsel of the Prophet Ier. 6. 16. Stand in the waies behold and ask for the old way and walk therein and yee shal finde rest for your souls And thus good Reader having shewed thee the true use of this book I leave it to thy perusal beseeching God to keep us from the by-waies of error and to lead us into the way of truth A. R. The desire of some Friends hath occasioned the publishing of this list of Books compiled by the Author 1. RErum Iudaicarum or the Jewish affairs in four Books 2. An Exposition on the first fourteen Chapters of Genesis 3. Rasura Tonsoris 4. Mel Heliconium 5. Mystagogus Poeticus 6. Virgilius Evangelisans 7. Christiados Lib. 13. 8. Chymaera Pythagorica 9. The New Planet no Planet 10. Meditations on Predestination 11. Medicus medicatus 12. The Philosophical Touch-stone 13. The picture of the Conscience 14. Colloquia Plautina 15. Wollebius Christian Divinity translated cleered and enlarged 16. Gnomologicum Poeticum 17. Enchiridion Oratorium Poeticum 18. Isagoge Grammatica 19. Arcana Microcosmi 20. A â—aveat for reading the Alâ—oran 21. A Refutation of Doctor Brownes vulgar errours 22. A Refutation of the Lord Bacon Doctor Harvey and others 23. Sir Walter Raleighs History Epitomised 24. Observations on Sir Walter Raleigh 25. The Second part of the History of the World 26. Leviathan drawn out with a hook 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or A View of all Religions c. Books not yet published but ready for the Presse viz. 1. DIvine Moral Natural and Historical exercises on the whole Book of Genesis 2. Melissomachia 3. Religionis Apotheosis 4. Paraphrasis Virgiliana 5. Virgilius Triumphans 6. Psychomachia Virgiliana 7. Epigrammata Romana COLLOQUIA 1. CVlinaria 2. Convival 3. Cubicularia ia 4. Tertullianicum 5. Apnleanum 6. Sidonianum 7. Petronianum 8. Persianum 9. Terentianum 10 CiceronianuÌ„ c ☞ THe Reader may please to take notice that this Book being the 27. in order also the 15. in order and the 25. which is the second part of the History of the World Corrected by the Authors own Hand and by him owned as the best and perfectest Copy are to be sold by Iohn Saywell at the Grey-hound in Little Britain LONDON These Books are to be sold by Iohn Saywel at his shop at the Signe of the Grey-Hound in Little-Britain London viz. THe History of the World the second part being a continuation of the famous History of Sir Walter Raleigh Knight together with a Chronology c. by A. R. The true Copy whereof is distinguished by the Grey-Hound in the Frontispice from any other whatsoever though coloured by a pretended representation of the Authour in the Title page An exact collection of the choicest secrets in Physick Chyrurgery both Câ—ymick and Galenick by Leonard Phioravanâ— Knight Doctor Edwards and others Speedy help for Rich and Poor as to the Griping of the Guâ—s Cure of the Gout c. by Hermaâ—â—â— Vanderheyden an experienc'd Physitian Mr. Charles Hoole's Grammar in Latine and English the shortest orderliest and plainest both for Master and Scholar of any yet extant Also his Terminationes examplae de â—linatâ—â—â— conâ—ugationum and Propria quae â—â—atibus Quae 〈◊〉 and As in praesenti englished and explained for the use of young Grammatians And there is now lately printed a new Primer entituled Mr. Hoole's Primer more easie and delightsome for the learner then any yet extant having 24. several representations of Persons Beasts Brids c. answering the several letters of the Alphabet in a copper plate laying also the surest foundation for true spelling the defect whereof in the ordinary teaching 〈◊〉 so much complained of The practice of Quietnesse by Bishop Web. The Revelation of certain
Oyle puts on his â—wle and so receives him into the Fraternity having vowed abstinence from flesh and perpetual chastity The Monks do not onely live upon their rents but they trade also and are great Merchants as for scholarship they have none Sergius is a great Saint â—mongst them to whom the Empress goeth sometimes in Pilgrimage They have divers Nunneries some whereof are onely for Noble mens Widows and Daughters whose stock the Emperor meanes to exâ—iâ—guish They have Eâ—emites also who go stark naked except about the middle they wear long hair and an lâ—on collar about their neck or middle The people esteem them as Saints and Prophets and whatsoever they say is received as Oracles even by the great Duke himselfe He thinks himself in great favour with God who is reproved or robbed of any part of his goods by them But of these Eâ—emites there be very few in that cold country Q. 5. What form of Service have they in their Churches A. They have their Mattiâ—s every morning the Priest attended by his Deacon in the middle of the Church calls on Christ for a blessing in the name of the Trinity and then repeats three times Lord have mercy upon us this done he marcheth into the chancel whither no man may enter but the Priest alone and there at the Altar he sayeth the Lords prayer and twelve times Lord have mercy upon us Then Praised at the Trinity The Deacon and people answer Amen Then he reads the Psalmes for the day and with the people turns to the Images on the wall to which they bow three times knocking their heads to the ground Then he reads the Decalogue and Athanasius his Creed After this the Deacon standing without the Chancel door reads a part of their Legend of Saints lives which is divided into so many parts as there be days in the year then he addeth some collects or prayers This Service lasteth about two hours all which time many Wax Candles burn before their Images some as big as a mans wast such are vowed and enjoyned by peâ—nance They have about nine of the morning another service and on Festival days they have solemn devotion The evening service is begun like the marnings after the Psalmes the Priest singeth the 〈◊〉 in their Language and then all with one voice Lord have mercy upon us thirty times together and the boyes answer thirty times then is read by the Priest and on holy days sung the first Psalme and 〈◊〉 repented ten times Then the Priest reads some part of the Gospel which he ends with three Hallelujahs and withal that evening service with a collect for the day all this while the Priest standeth as the high 〈◊〉 The Deaconâ— stand without the Chancel whither they dare not come during service time The people stand together in the body of the Church for they have no Pews to sit in Q. 6. How do they administer the Sacraments 〈…〉 Eight days after the Child is born he is brought to the Church-porch where the Priest receives him and tells the witnesses their duties in the childs education after baptisme namely to teach him how to know God and Christ and withal what Saints are the chiefe mediators then he conjures the Devil out of the water and so after some prayers he plungeth the child three times over head and ears in a tub of warm water holding it necessary that every part of the child be dipped They use the same words that we do In the name of the Father Son and Holy Ghost and not By the Holy Ghost as some Hereticks have used Then the Priest layâ—th oyl and salt mixed together on the Childes forehead on both sides of his face and on his lips praying that God would make him a good Christian c. This done the child being now made a Christian is carried from the Porch into the Church The Priest marching before who layeth him on a cushion before the feet of the chief Image in the Church to which he is recommended as to his Mediator After baptisme the childs hair is cut off wrapped up in wax and reserved as a relique in the Church The Russians use to re-bapbaptise their Proselyte Christians and in some Monasterie to instruct them in their religion first they cloath the new convert with a fresh Russian Garment then they crown him with a Garland anoint his head with oyl put a wax light into his hand and for seven days together pray over him four times a day all which time he is to forbear flesh and white meats After the seventh day he is washed and on the eighth day is brought into the Church and there instructed how to bow knock his head and crosse himself before their images The Russians communicate but once a year in Lent after confession to the Priest who calls them up to the Altar askes them if they be clean from sin if they be they are admitted but never above three at one time Whilest the Priest prayeth the communicants stand with their â—rms folded one within another then he delivereth to them a spoonful of bread and wine tempered together saying Eat this drink this without any pause Then he delivereth bread by it self and wine mingled with warm water to represent the water and blocâ— that issued out of Christ side Then the Communicants follow the Priest thrice about the Altar with their folded arms At last after prayers the Priest chargeth them to make good cheer and be merry for seven days together to fast the next seven days after Q. 7. What is the Doctrine and Ceremonies of the Russian Church at this day A They hold that the Books of Moses except Genesis are not to be read in Churches and are of no use since Christs comming nor the Prophets nor the Revelation 2. They teach that their Church traditions are of equal authority with the word of God 3. That the Greek Church chiefly the Patriarch and his Synod have full authority to interpret the Scriptures and that their interpretation is authentick 4. That the Holy Ghost proceedeth not from the Son 5. They hold Christ to be the onely mediator of redemption but not of intercession this honour they give to the Saints chiefly to the Virgin Mary and Saint Nicholaâ— who they say is attended upon by three hundred of the chief Angels 6. Their doctrine and practise is to adore the Images or Pictures of the Saints whereof their Churches are full and richly adorned 7. They teach that in this life there can be no assurance of salvation 8. And that we are justified not by faith only but by works also which consist in prayers by number on their beads in fasts vows almes crossings offerings to Saints and such like 9. They ascribe great power to auricular confession in doing away sin 10. They hold al to be damned that dye without baptism 11. Extream Unction is with them a Sacrament though not of such
in confessing their sins only to God in rejecting purgatory and prayers for the dead in giving the Sacrament in both kindes and in unleavened bread and in tolerating Priests marriages in the same points also they agree with the 〈◊〉 or Christians of Egypt with the Abyssins Armenians and Maronites But the Protestants difher from the above named Churches in these subsequent points 1. They believe that the holy Ghost proceedeth from the Son 2. They use unleavened bread in the Sacrament 3. The English Protestants allow Confirmation 4. They hold that the blessed souls enjoy Gods presence and that the wicked are tormented in Hell immediately after their departure hence 5. They permit Priests after ordination to marry 6. They reject pictures as well as Massie-images 7. They observe not the Saturday 〈◊〉 Sabbath 8. They have but one Lent in the year 9. They make no scruple in 〈◊〉 of blood in these points the Protestants dissent both from the Greekâ— Melchâ—tes Georgians 〈◊〉 Circassiani Moscovites and other Sects above named They defer not baptisme till the eighth year with the Circassians they pray not for the dead nor give the Sacrament in a spoon nor divorce their Wives upon every light occasion with the Mâ—scovites they affirm not two persons in Christ nor deny Mary to be the Mother of God nor reject the Councel of Ephesus and all other Councels after it with the Nestorians They defer not baptism till the fortieth day nor exclude Priests from second marriage with the Christians of Saint Thomas They do not ascribe one nature only one will and one operation to Christ nor do they use circumcision and a hot Iron in baptisme nor do they reach that Angels are composed of fire and light with the Iaoobites They give not the Eucharist to Insants they marry not in the second degree of consanguinity nor do they read the Gospel of Nicodemus with the Copâ—ti They do not hold traduction of souls by seminal propagation nor baptize themselves every year nor suffer they their Ministers to live by mechanical labours with the Abyssins They use nor rebaptiâ—ation nor fasting on Christmasse day nor abstain from eating of uncleane beasts prohibited by the old Law with the Armenians they do not hold that all souls were created together nor that parents ought to dissolve their childrens marriages when they please nor that Children should be made Sub-Deacons nor that Menstrâ—ous Women should be excluded from the Sacrament with the Maroâ—ites The Protestants do not celebvate their Liturgy in an unknown tongue as the 〈…〉 Iacobites Indians and Nestorians do who make use of the 〈◊〉 or Syriack language in their divine service which few understand nor with the Greeks Melchiâ—es Georgians Circassians and others do they use the ancient Greek tongue in their liturgies which these above named know not and yet make use of it in their Churches nor with the Boman Catholicks doe they read and pray in Latine but in their own vulgar languages which are intelligible by all in which point they agree with the Abyssins Aâ—menians Moscovites Russians 〈◊〉 anciently called Illyrians Lastly Protestants differ from the Roman Catholicks in these points 1. Of the number of Canonical Books of Scripture of their sufficiency authority and interpreter 2. Of Christs descent into hel 3. Of the head of the Church and of the Popes supremacy 4. Of the true Catholick Church 5. Of their Clergy their orders immunities and 〈◊〉 6. Of â—he Monastical life vows and Evangelical Counsels 7. Of the power of the Civil Magistrate 8. Of Purgatory 9. Of invocation of Saints 10. Adoration of Images and Reliques 11. Sacraments their number efficacy and ceremonies 12. Baptisme its necessity effects and ceremonies 13. Transubstantiation and the consequences thereof 14. Of administring in both kinds 15. The sacrifice of the Masse 16. Auricular confession 17. Satisfaction 18. Indulgences 19. Extream Unction 20. Original sin 21. Free will Predestination and Grace 22. Justification Faith and good woâ—kâ— 23. The Latine Service 24. Traditions Some other small differences there are and fewer there might be if men would be moderate on either side but the spirit of contention and contradiction hath hitherto hindered and will yet hinder the peace of the Church till the Prince of Peaâ—e our true Solomon who built this mystical Temple without noyse of Axes or Hammers put an end to all jâ—rrs and discords till he whom both the Winds and Seas do obey awake who now seemes to be asleep till he I say awake and rebuke the stormy winds and proud billows on which his ship is tossed to and fro that at last she may eâ—joy a calm time and some Halcyonian days and may cast Anchor in the safe harbour of tranquillity where we may finde our Saviour not in the Earthquakes Whirlewinds and fire of contention but in the 〈◊〉 and quiet voice of peace concord and unity which he left to us as a Legacy but we have lost it by our pride sacriledge â—nvy 〈◊〉 covetousness profanenesse and vain-glory The Contents of the Fifteenth Section Religion is the ground of all government and greatnesse 2. By divers reasons it is proved that Religion of all Common wealths and humane societies is the foundation 3. That Princes and Magistrates ought to have a special care in setling and preserving of Religion 4. That one Religion onely is to be allowed in a Common wealth publickly 5. In what respects different Religions they be tolerated in private 6. A Christian Prince may not dissemble his Religion 7. Why God blesseth the professors of false Religions and punisheth the contemners thereof 8. False Religions are grounded upon policy what use there is of Ceremonies in Religion 9. The mixture and division of religions and of Idolatry 10. How the Gentile Religion in worshipping of the Sun seems to be most consonant to natural reason with divers observations concerning Sun-worship and the knowledge the Gentiles had of a Deity the Vnity thereof with some glimmering of the Trinity 11. That the honour maintenance and advancement of a Priest hood is the main supporter of Religion 12. That the Christian Religion is of all others the must excellent and to be preferred for divers reasons being considered in it selfe and compared with others with an exhortation to the practice of religious duties which is true Christianity SECT XV. Quest. I. HAving now pass't through all Religions known in the World it remains that we make some use of what we have viewed let us know then to what end and purpose hath this View been taken A. First to let us see that there is no nation so barbarous or brutish except some particular fools who have said in their heart there is no God which hath not made profession of some Religion by which they are taught to acknowledge and worship a Deity For Religion is the pillar on which every Commonâ—wealth is built so long as the pillar is stable and firm which is the foundation so long
needs follow We could instance the condition of the Iewes how they flourished whilest they adhered to the Religion prescribed them by God But when they admitted the Gentile Religions also among them they fell into all the mischiefs mentioned and God cast them off as a prey to their Enemies But we have sufficient and experimental proof of this in our neighbouring Countries of France and Germany what distempers and civil wars not many years ago have ensued upon the differences of Religion to the desolution and ruine of many Towns and Cities Tantum Relligio potuit suadere malorum Q. 5. May a State tolerate different Religions in privat A. 1. If they be such Religions as do not overthrow the fundamentals of truth 2. Nor such as impugne or disturb the government established in that State or Kingdom 3. If the professors thereof be such as are not factious ambitious or pertinacious but honest simple tractable obedient to Superiors having no other end in holding their opinions of Religion but Gods glory and satisfaction of their own conscience so far as they can conceive and withal are willing to submit to better judgements and to renounce their opinions when they are convinced to be erroneous in these regards I say a State may and wise States do tolerate diversities of opinions in Religion upon good grounds because as Solomon saith There is a time for all things under the Sun There will come a time when the tares shall be separated from the corne though the wise Husbandman suffers them to grow together a while The wise Physitian will not presently fall to purging out the noxious humours of a Cacochymicall Body for in some diseases nothing is more dangerous then precipitate and untimely Physick Chronical dâ—seases are not cured by Physick and motion but by time and rest The nature of man is such saith Seneca that he will be sooner led then drawn facilius ducitur quà m trabitur Stubborn and violent courses in reformation beget stubborn and violent opposition The warme Sun will prevail more with the traveller then the cold and boysterous winde the Goats blood will break the Adamant which the hardest hammers cannot do God also hath his times for calling of men to the knowledge of his truth some he calls at the nineth hour and some not till the eleventh Christ sends abroad his Disciples to preach and work miracles among the Iewes but into the way of the Gentiles they must not yet go till his ascension It falls out many times that the remedy is worse then the disease and while we go about to cure the State we kill it and instead of purging out the peccant humours of the body Politick we cast it into a Calenture or burning Feaver This was not unknown to that wise and good Emperor Theodesius who could not be perswaded by the Catholikes to extirpate or use violent courses against the Arrians but permitted them to enjoy their Churches and opinions knowing how dangerous it would prove to the State if the quietnesse thereof should be disturbed this had been to kindle the fire which was lately extinguished and to raise a conâ—â—â—gration in the Empire which could not be quenched without an inundation of blood this had been Camerinam movere or to awake a sleeping Dog For this cause though the Turk is zealous in his Religion yet he permits Christians Iewes Persians Aethiopians and others to enjoy their several Religions The like liberty is permitted in Germany France and other places for avoiding further mischief For this purpose that there may not be a breach of peace and disturbance in the government of the State The Turks and Moscovites inhibit all disputations in points of Religion upon pain of death The like inhibition was made by the Emperor and Princes of Germany after their Civil Wars that there should be no dispute or contention between the Catholickes and Protestants for indeed by such disputes Religion it self is weakned and the State indangered for if it be not tolerable to question Laws once established how can it be safe either for State or Church to call in question Religion once setled and confirmed by authority By questions and dispâ—tes the Majesty of Religion is slighted and that made dubious which ought to be most certain The objects and high mysteries of our faith are not to be measured by our shallow reason The many disputes about Religion commonly overthrow the practise of Religion which consisteth not in talking but in doing the one indeed is more easie then the other as Seneca saith Omnes disputare malunt quam vivere We had rather dispute of salvation then work it out with fear and trembling If Heaven could be obtained with wrangling and disputing a profane Sophister should sooner have it then a Holy Christian who knows that life eternal is not obtained by talking of but by walking in the ways of Gods Commandements But to return to our former discourse and to end this question as we began diversity of Religious with the limitations aforesaid may be connived at especially when it cannot be avoided without the danger and ruin of the State and the rather because the Conscience cannot be compelled nor faith forced There never was a wiser State than the Romans and more zealous in the worship of their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome and laws of their Nation yet they admitted the worship of Isis and Aesculapius forrain Deities and a Pantheon or Temple for all gods And though they abhorred the Iewes above all other people yet Augustus that wise and happy Emperor permitted them to exercise their own Religion Princes and Magistrates must like wise Ship-Masters rather strike Saile and cast Anchor then make Ship-wrack in a storme and rather saile back with safety then venture upon the Rocks in the Harbour with danger Praestat recurrere quà m male currere As Constans the Emperor and Theâ—dosius the Great though Catholick Princes yet for quietnesse sake tolerated the Arrians So did Leo make an Edict of Union called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the different religions within his dominions might live peaceably and friendly together For the same cause Anastasius made a Law of Amnesty and accounted those the best preachers that were moderate Q. 6. May a Christian Prince dissemble his Religion A. 1. He may not because God abhorreth Hypocrisie condemneth a double heart and rejecteth such as draw neer to him with their lipps when their hearts are far from him Christ denounceth more woes against Hypocrisie then any other sin of those who are Wolves in Sheeps cloathing he will have us take heed and threatneth to deny those before his heavenly Father who deny him before men We are commanded to love God with all our heart with all our strength c which we do not if we dissemble He requires faithfulnesse truth and sincerity in the inward parts he abhorreth liaâ—s and deceitful men Shall we think it lawful
other places These emissary messengers of Christ or rather of Satan boyled over with their various opinions held marriages of no account and dreamed divers other things Some taught by parables and their own illusive dreams others acknowledged not him a Brother who defiled his Baptisme with sinnes others preferred the Baptisme of Iohn before that of Christ others taught that all Magistrates and whoever were unsatisfied with their Religion ought to be destroyed root and branch some would acknowledge nothing but their own visions and prophecies others that all the Prophets and Teachers that were departed this life should shortly rise again and should reign with Christ upon earth a thousand years and should receive a hundred fold for what ever they had left behind them Some of these men affirmed that they had communication with God some with Angels but the more discreet and wiser sort of men conceived that their conferences had been with the devill Hereupon the great Prophet Iohn Mathias upon whose account his most vain Apostles already proclaimed a Peace perceiving an occasion by this means of domineering in this world consecrated in his stead his disciple Iames Campensis a Sawyer Bishop at Amsterdam committing unto his charge the people to be seduced with the same zeal as he had begun These things being thus fairly carried he repaired to Munster to his Apostle and Ambassadour Iohn Buckhold whom he made Governour of the City who presently published these severe edicts That every man should bring his gold and silver and whatever were of greater importance into the common heap and that no man should detain any thing at his house for the receiving of which things so collected a place was appointed Though the people were not a little astonished at the rigour and severity of the edict yet did they submit thereto Moreover he forbad the reading of all books but the Bible all which that they ought to be burnt the divine authority had by him its witnesse commanded At this very time a certain Tradesman whose name was Hubert Trutiling had scattered some contuâ—â—elious expressions concerning this great Prophet whereat he being immeasurâ—bly incenled even to the losse of all compassion caused the foresaid Trutiling to be brought into the Market place where he is accused and sentenced Whereupon he himself laying his violent hands upon this innocent man layes him along upon the ground in that posture he runs him through with a spear but finding by the palpitation that there was some remainder of life he made him be conveighed thence and taking a musket from one that stood by which was charged killed him intimating that he was commanded by God that is to say his own who was a murtherer from the beginning to do what he had done This noble exploit performed he took a long lance in his hand and hastily ran about the City crying out that he was commanded by God the Father to put to flight the enemy which at that time had closely besieged Munster Having taken the said weapon and running like a mad man upon the enemy he himself was run through by a souldier of Misna JOHN BuCKHOLD or JOHN of LEYDEN Agressusque nefas magnum et memorabile Regem Somniat abjecta forfice sceptra gerens THE CONTENTS IOHN BUCKHOLD his character his disputing and contention with the Ecclesiasticks concerning Paedobaptisme he succeeds John Mathias he comforts the people with a pretended revelation he makes Bernard Knipperdoling of a Consul to become common executioner Buckhold feigneth himself â—umb he assâ—â—â—es the Magistracy he allowes Polygamy he takes to himself three wiues he is made King and appoints Officers under him his sumptuous apparel his Titles were King of Iustice King of the new Jerusalem his throne his Coiâ— and motto therein The King Queen and Courtiers waâ—e on the people at a Feast with other ligressions The King endeaâ—ours to raise â—â—â—â—â—tions abroad is happily prevented He suspects his own safety his large promises to his Captaines himself 〈…〉 one of his wives he feignes himself sick and deludes the people with an expectation of deliverance in the time of famine forgets community he is betrayed by his confident it brought prisoner before the Bishop who checks him his jesting answer and proposall â—e is put to a 〈◊〉 place is convinced of his offences his deserved and severe execution IOHN BUCKHOLD was a â—â—â—cher of Leyden a 〈◊〉 fellow eloquent very perfect in the 〈…〉 confident more â—â—â—geable then proteus a serious student of 〈◊〉 briefly a most ferrent Anabaptist This man being sent by Iohn Mathiaâ— to Munster was a perpetual thorn in the sides of the Ecclesiasticks craftily â—iâ—ting them about the bâ—sinesse of Pâ—â—â—â—baptisme in which employment he spent nine whole moneths and most 〈◊〉 making his party good with them both as disputationand litigious contention while in the mean time he secretly spawn'd and scatter'd the doctrine of Anabaptisme as much as lay in his power About that time a certain unknown Preacher of the word of God 〈…〉 Stapreda of Meurs came to Munster who supplying the place of Roâ—manâ—â—s in preaching seduced him and teaâ—ened him with Anabaptisme and he also publickly anatâ—â—matized Pâ—dobaptisme This gave occasion of raising 〈◊〉 among the people they who before were only secretly instructed by Iohn Buckhold discover themselves openly to the world and lay aside all disguises of their intentions City they have their in most parts of the frequentmeetings indivers 〈◊〉 but all in the night time whereat the Magistrates being 〈◊〉 and offended prohibited their Conventicles and some they banished But they weigh not this any thing and being sent out at one gate they came in at another and lay concealed among those that were the favourers of their Sect. Hereupon the Senate caused all the Ecclesiasticks to assemble at the Palace to dispute the businesse of Paedobaptisme In this Assembly Rotmannus stood tooth and naile for the Anabaptists but those of the Reformation fully refuted their errors as the publick acts concerning that businesse do abundantly testifie At this very time the Ministers of the Church of Argentoratum signed and set out an account of their Faith in a printed Book Hereupon the Senate of Munster by a publick edict banished the Anabaptists out of the City which edict they persisting in contention opposed being now arrived to that rashnesse and impudence that they thrust a reformed Preacher one Peter Werthemius out of the Church Yea some of them rioting about the City whereof the Ringleader was Henry Rollius cryed out as they went Repent and be rebaptized otherwise will the heavy wrath of God fall upon you These things hapned about the end of the year M.D.XXXIII and the beginning of M.D.XXXIV Some honest-hearted and harmlesse men partly out of an apprehension of divine wrath as they made them beleive partly for fear of men suffered themselves to be washed in the lâ—ver of Anabaptisme For the Anabaptists