Selected quad for the lemma: blood_n
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A54528
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Heresiography, or, A discription of the hereticks and sectaries of these latter times by E. Pagitt.
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Pagitt, Ephraim, 1574 or 5-1647.
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1645
(1645)
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Wing P175; ESTC R2783
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113,990
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184
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obedience which are against Christian liberty The ninth poynt for Images We acknowledge the Civill use of Images but we deny any religious worship of them The tenth is the Reall presence We deny not the presence it selfe and although we hold a reall presence of Christs body and bloud in the Sacrament yet we doe not take it to be locall bodily or substantiall but spirituall and mysticall to the signes by Sacramental relaâ—ion to the Communicants by faith alone The eleventh is the Sacrifice of the Lords Supper which they call the Masse We acknowledge the Lords Supper to be a Sacrifice 1. Because it is a memoriall of Christs Sacrifice upon the Crosse. 2. Because every Communicant doth offer up himselfe body and soule a living and acceptable sacrifice unto God 3. Because of the Almes given to the poore They maâ—e the Eucharist to be a reall externall or bodily sacfice offered unto God 〈◊〉 twelfth poynt of Fasting We maintaine three sorts thereof to wit a Morall Civill and Religious The first being Morall is a practice of Sobriety and Temperance to be used in the whole course of our life The second Civill when upon some particuler and politicke Considerations we abstaine 〈◊〉 flesh at certaine seasons of the yeare to preserve the breed of Cattell and to maintaine the calling of Fisher-men The third a religious Fast when the duties of Religion as the exercise of prayer and humiliation be used in our Fasts We joyne with them in the allowance of the principall ends of Fasting The first that thereby the minde may become attentive in the service of God The second that the rebellion of the â—lesh may be subdued The third is to professe our guiltinesse and to testifie our humilâ—ation before God Thirdly we yeeld to them that Fasting is an helpe and furtherance to the worship of God yea and a good worke also if it be used in a good manner Our distent is in three things First they prescribe certaine times of Fastirng as necessary to be kept Secondly they prescribe a difference of meaâ—â— as Whiâ—meâ—â—ts and Fish c. onely to be used on their fasâ—ing dayes and that for conscience sake Thirdly we differ touching the ends of Fasting for they make abstinence it selfe in a person fitly prepared to be a part of Gods worship To conclude we doe not condemne Fasting but the abuse of it The thirteenth poynt of the state of perfection Our consent is that all true Beleevers have a state of perfection in this life and this perfection hath two parts First is the imputation of Christs perfect obedience The second part of a Christian mans obedience is sincerity or righteousnesse The difference is they teach that they cannot onely keep all the Commandements of the Law and thereby deserve his owne salvation but goe beyond the Law and doe works of Super-erogation The fourteenth poynt is of the worshipping of Saints and especially of Invocation Our consent The true Saints of God as the Prophets Apostles and Martyrs are to be worshipped and honoured three wayes First by keeping a memoriall of them in a godly manner Secondly in giving thanks to God for them and the benefits that God vouchsafed by them Thirdly they are to be honoured by an imitation of their Faith Humility Meeknesse Repentance and good vertues in which they excelled The difference stands in the manner of worshipping of Saints The Papists make two degrees of Religious worship the highest they call Latreia whereby God is worshipped and that alone Douleia whereby the Saints and Angels are worshipped We also distinguish adoration or worship for it is either Religious or Civill Religious worship we give to God alone Civill worship we give to men To come to the poynt we deny that any Civill worship is to be given to the Saints being absent from us much lesse any religious worship at all call they it what they will The fifteenth poynt of the Intercession of Saints We hold that the Saints departed pray to God by giving thanks to him for their owne redemption and for the redemption of the whole Church Secondly that they pray generally for the state of the whole Church They hold that the Saints in heaven do make intercession to God for particuler men according to their severall wants and receiving particuler mens Prayers they present them unto God which doctrine we flatly renounce The sixteenth poynt of implicite faith We hold that there is a kinde of implicite faith as in the time of a mans first conversion and in the time of some grievous Temptation A second kinde of implicite faith is in regard of Apprehension when as a man cannot say distinctly and certainly I believe the pardon of my sinnes but I doe unfainedly desire the pardon of them all and doe desire to repent The difference is The Pillars of the Roman Church lay downe this ground that faith in his owne nature is not a knowledge of things to be beleeved but a reverent assent unto them whether they be knowne or unknowne hereupon they build that if a man know some necessary poynts of Religion as the doctrine of the God-head of the Trinity of Christs Incarnation and of our Redemption c. it is needlesse to know the rest and it is sufficient to give his consent to the Church and to beleeve as the Pastors beleeve This implicite faith we reject for â—aith containeth a knowledge of things to be believed and nothing is believed that is not knowne The seventeenth poynt of Purgatory They hold it to be a part of Hell into which an entrance is made onley after this life which we deny having no warrant for it in Gods word 2. We differ from them touching the meanes of Purgatory They say that men are purged by suffering the paines of Purgatory whereby they satisfie for their vâ—niall sinnes and for the temporall punishment of their mortall sinnes We teach the contrary holding that nothing can free us from the least punishment of the smallest sinne but the sufferings of Christ and purge us from the least taint of corruption saving the bloud of Christ. For Prayer for the dead which the Author joyneth to this poynt We hold Christian Charity is to exâ—â—â—d it selfe to the Dead and it may shâ—w it selfe in their honest buriall in preservation of their good names and in relieviâ—g their posteâ—â—â—y We pray further in generall for the faithfull departed that God would hasten their joyfull Resurrection and the full accomplishment of their happinesse both for the body and the soule But to pray for particuler men departed and to pray for deliverance out of Purgatory we dare not we think it unlawfull because we have neither Promise nor Commandement so to doe The eighteenth poynt of the Supremacy In causes Ecclesiasticall our consent First for the founding of the Primitive Church the Ministery of the Word was distinguished by degrees not only of order but
righteousnesse This Prophesie the multitude entertained and proclaimed Iohn of Leyden King of Zion with great acclamations The new King being a Tailor made use of his skill and translated the Copes and Carpets of the Churches into Robes and set forth his Majesty in gold and silver his horses were also sutably harnessed with saddles and foot-cloathes embroydered with gold he rode abroad in very great state having his chiefe Officers before him next before him were two young men the one carrying a Bible the other a sword He himself wore a great chaine like the Collar of some Order his Motto was Rex justitiae hujus mundi the King of righteousnesse of this world After him followed fifty Pensioners well clad three times a week he kept Court sitting upon a high Throne in great Magnificence under him sate Knipper dolling Governour of the City and lower his foure great Counsellours of State In that Court he judged all Controversies most of which was about Divorces for by their new orders any man that was weary of his wife might put her away and take another Among other memorable acts of this new King I read that one of his wives offending him he tooke her into the Market-place and cut off her head causing the rest of his wives to dance about her and give thanks to their heavenly Father and then the King began to dance himself commanding the people to dance with him Againe Thuscocurer the Prophet came to the King sitting in his Throne in more than ordinary Majesty saying to him King Iohn the Gospel must be renewed by thee Thus saith the Lord God goe and say to the King of Zion that hee prepare my Supper in the Church-yard of the great Church and that he send forth Preachers of my word into the foure quarters of the world to teach all Nations the way of righteousnesse and to bring them by the spirit of their mouthes into my Sheep-fold So a publike Communion was celebrated which they made a full meale a great Feast it was both for persons as also for meat for there were about foure thousand Communicants and three courses of meat but between them saith my Author there was an entercourse for the King accused a man of Treason and cut off his head and returned againe and with bloudy hands he tooke upon him to administer the body and bloud of Christ assisted with the Queen who did the office of a Deacon the like did the principall Officers of State After Supper the King asked the people whether they were all heartily disposed to doe Gods will and to suffer and dye for the faith To whom the people answered with one voyce that they would Then rose the Prophet and said Thus saith the Lord chuse men among my people to send to the foure quarters of the world to doe wonders among the Nations and to publish my wondrous things among strange people Then he read the names of 28. of whom himselfe was one these Apostles went to the Cities to which they were sent crying in the streets that they should repent or else shortly be destroyed these men were apprehended in the Cities and put to death and so there was an end of their Apostleship All this while the City was besieged by Count Waldeck the Owner thereof and so fore oppressed with Famine that they were faine to eaâ—e Dogs Cats Rats sodden Leather yea some their owne children The Princes of the Empire assembled at Coblents pittying the seduced people sent letters to the people of Munster representing to them their fault and danger they were in and that if they did not submit to their naturall Prince they should draw the whole force of the Empire upon them this was about December 1534 Hilversum also one of their Prophets being taken by the besiegers writ out of the Camp a most sensible Letter to the people of Munster wherein he acknowledgeth that his former Prophesies were impostures and entreated them to open their â—yes to see how they were deluded by a company of Rascalls what a beastly life they lead having violated all Lawes of pudicity and honestie These Letters moved the hearts of many who were weary of their lives that they lived in and were also pinched with hunger and they began to murmour against the King who calling them together made a fine speech to them saying that he would never have thought that they being born again by a new baptisme would shew themselves so impatient for Gods cause whereas they should have followed St. Pauls example bearing nakednesse hunger and cold to attaine the heaven of salvation That God was powerfull enough to send them Manna and Quailes from heaven That he had great Troops in Holland and Freezeland that would certainly come with great provision of victualls and beare the enemy back That God had revealed to him that at Eafter they should be delivered for certaine Finally the Towne was taken Iune 1535. having endured a siege of eighteen moneths after the taking of the Towne it was ordered that the innocent people should be spared and that all the good Citizens that were come out or kept in by force should have restitution of their goods The Citizens that yeelded were spared but the fierce Anabaptists who could never bee tamed and lay hid in severall holes were sought out and killed The King resisted to the last and being taken with Knipperdoling and others was sent prisoner to a Castle drawne thither tyed to a horse taile hee was condemned and executed as a Traitor being tyed to a stake and pulled in divers parts of his body with hot pincers for an houre and more and then stricken to the heart with a dagger with him suffered Knipperdoling The King abjured his Errors but Knipperdoling dyed like a mad beast After their deathes they were put into Iron Cages and hanged upon the high steeple of St. Lambert Thus dyed this imaginary King and Anabaptistrie was suppressed in Munster As the Anabaptists had surprised Munster so they had the like projects in many other places but with ill successe As one Iohn of Geles was sent to Amsterdam and finding the people fit objects for his delusions hee told them wonders of the new Kingdome of righteousnesse at Munster their liberty of living their pillaging of Churches and the inriching themselves with the goods of the ungodly and of the great designes of their King of the prophesies of the propagation of his Kingdome with such discourses In their private Conventicles they filled the mindes of the people with a frantick zeale and made them long to be fingâ—ing Church-Plate and the goods of the ungodly pretending that it was an easie matter to surprise Amsterdam which Town with others God had given to the King of Zion as the first fruits of his Reigne over the world Hereupon they enterprised the taking of the Towne and to kill the Magistrates as they were feasting in their Towne house but by the providence of God they were