The Ceremonies were as St. Augustine complained as burdensome as those of the Jewish Church But then they imposed such new Articles of Faith to be believed as necessary to Salvation such as the Infallibility and Supremacy of the Pope the Worshipping of Images and Saints the Doctrine of Merit and Supererogation Transubstantiation and half Communion Pardons and Purgatory c. that it grew morally impossible for us to retain any longer Communion with them as Brethren unless we would renounce our fellowship with the Father and with his Son Jesus Christ We do still hold and teach that the condition of our Communion was made sinful viz by professing false Doctrines believing lies and joyning in Idolatrous Worship and so it was unlawful and intolerable and they who practise such things themselves and would impose them on others are actually in Separation from the true Church to which they still adhere who continue constantly in the Apostles Doctrine Acts 1.42 and Fellowship and in breaking of Bread and Prayer Besides we do still profess that if the Church of Rome will not constrain us Calvin Melancthon Dr. Jackson to profess such Points of Doctrine or to adventure on such practices as are contrary to the faith and love of God we are still ready to give them the right hand of fellowship Hitherto then we are Recti in Curiâ the Church of England is not guilty of Separation But we have certain Friends in a Corner that will prove us to be altogether as guilty as we say the Church of Rome is And the Charge is as high That we have Antichristian Bishops and they do impose Popish and Superstitious Ceremonies which have no warrant from the Word of God and such as tender Consciences cannot comply with and therefore though we abhor Idols yet we commit Sacrilege in forcing Thousands of the People from our Communion This is a strong accusation indeed and prosecuted with great heat And like the Vipor that came out of the Fire on St. Paul's hand if it should stick nemo nobis molestias exhibeat Sic enim sentit Ecclesia Dei ab origine Epiphan in Anachor it would argue extraordinary guilt But you shall see it fall off of its own accord For First the Office both name and thing is agreeable to the Scripture and truly Apostolical practised in the Universal Church and justified even by those who only want power and opportunity to erect the same 2ly As to the impositions those must be either of false Doctrines or sinful practices but if our Doctrine comprehend all fundamental truths necessary to Salvation if we disclaim all errors destructive to faith or good manners it is the duty of our Governors to see that we profess and own such Doctrines against all opposition The malice of our most inveterate Enemies hath not hitherto proved any error in our Doctrine some of them have derided the Sons of the Church by the name of Orthodox but this is one mark of Separatists they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. Now if our fame be unspotted as to the main part of our constitution we may be presumed not so guilty in those dark and frivolous circumstances that are urged against us as that our Liturgy is taken out of the Mass whereas we agree not in any material part with that but wherein that doth agree with the Scripture and the Primitive Church and we should renounce almost all our Religion if we should disclaim all that that containeth But in a word if in the Church of England we do profess a sound faith and an holy life if the. Word be purely preached and the Sacraments rightly administred Vbi mihi licet in melius commutari non licet inde separare St. Aug. contra Cresc l. 3. c. 36. there is no just cause of making Separation for the pretence of imposing Ceremonies where the Doctrinals are sound is too weak a Plea to justifie Separation And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that forsake our Communion are Separatists The word signifies a throwing down of Bounds and Inclosures like Ecclesiastical Levellers that would lay all in common Fideles à fidelibus separare as Clemens Alexandrinus forcing open the Church Doors and destroying her Pale not only to let out the Flock but to let in Wolves and Foxes Calvin gives the Reason of it Extra terminos Ecclesiae alios educere Quia Disciplinae jugum ferre nequeant they are such Sons of Belial that though with the Pharisees they endeavour to lay the heaviest Yokes on other Men's Necks they can indure none themselves The like term is given to the disterminating Angels the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi solùm in universim vastatores that having got the power of the Air throw down Churches and Kingdomes and whatsoever is sacred But this devastation is not presently made by a few Malecontents they must first gather a Party that if nothing else make them considerable their Numbers may Our Apostle therefore notes divers previous actions in order to their Separation As first that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Murmurers v. 16. When a few pragmatical persons are either chastised according to their demerits or not preferred above their deserts they secretly whisper their own discontents and cherish the prejudices of others as Absalom did in Israel 2 Sam. 15.3 See thy matter is good but there is none deputed of the King to hear thee and presently it follows O that I were King in Israel The Prophet David observed this snarling humor in others Psal 59. and so did St. James c. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grudge not one against another Brethren they could not forbear their vindictive groans even in their Assemblies as if they were displeased with God as well as their Brethren that they could not be avenged on them 2ly They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complainers unsatisfied with the condition which God in his providence thought most fit for them seeking to raise themselves upon the ruine of others hence it is that their discourse is for the most part of the preferment of unworthy and wicked Men when Men of merit and prety are neglected and where God's eye is good theirs is evil Thus Core and his Complices complained of Moses and Aaron as if every one in their Faction was as holy as they but because God had raised them to that dignity the Scripture notes that their murmuring was not against them only but against the Lord Exod. 16.8 From complaining they go on 3ly to utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great swelling words either first in publick remonstrances and authoritative admonitions such as were frequent in the Raign of Queen Elizabeth a first second and third Admonition to the Council and the Parliament and then they boast of their Numbers viz. a Thousand Ministers and an Hundred Thousand People the greater part whereof never heard of their design nor could the chief Agents agree what
Worship of a true Church and if the National Church of England be proved a true Church as most grant it is then Dr. Owen cannot be excused from Schisme P. 60. John Goodwin being yet a Presbyterian in a Letter to Tho. Goodman says that to forsake the true Church of Christ and the Ministry thereof wherein they have converted and built up so many setting up new Churches without the consent of those from which they departed and to the scandal and grief of so many godly Ministers and Christians and the scandal of all the reformed Churches and this under a pretence of spiritual Power and Liberty purchased by Christ had need of a clear and full proof and not to be built on slight and weak grounds flattering similitudes witty allusions remote consequences strained and forced interpretations from hard and much controverted Scriptures and in his Sion Colledge visited he acknowledgeth that strangers of all parts did confirm that there was more of the truth and power of Religion in England under the late Prelatical Government than in all the reformed Churches besides This is the Presbyterian confession Heart Divisions p. 163. Mr. Burroughs shall speak first for the Independent Thus Though there be corruption in a Church yet to gather into a new Church which may be more pure and in some respects more comfortable is a Schisme For First We never find the Saints of God in Scripture to have done so 2ly There would be no continuance in Church fellowship if this be admitted for what Church is so pure and hath all things so comfortable but within a while another Church will be more pure and other things more comfortable there and the general peace of the Church should be more regarded by us than some comfortable accommodations to our selves 3ly Supposing you cannot communicate with a Church without sin or bondage yet you are not presently to withdraw to gather into another or joyn to another you are bound to give so much respect to the Church as to continue with much long-suffering to seek the good of that Church to remove the sin that is upon it you must bear much with a Brother much more with a Church 4ly Whatever things Christians that live in the same place do differ in if they may stand with grace they can have no incouragement from Scripture to divide themselves into little pieces reddit rationem c. Christ stands much upon the Union of his Saints in one in all ways by all means that may be Opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far Mr. Burroughs And the Brethren of New England in their Answer to the 32d Question say That where People do with common and mutual consent gather into setled Congregations ordinarily every Lord's Day to hear and teach the Word of God and profess their subjection thereunto and bind themselves and Children as in Baptisme they do to continue therein such Congregations are true Churches notwithstanding sundry defects and dangerous corruptions found in them wherein we follow the judgment of Calvin l. 4. c. 1. § 9 10. and of Whitaker De notis Ecclesiae c. 17. By this it appears that the Church and Congregations of England being a true Church and Congregations to separate from them and gather new Churches on pretence of purer Ordinances is Schisme or such Separation as it is reported T. C. called the white Devil of Separation But it may be these Men wrote thus when their interest led them to it and if they did believe it to be true they would not now practise to the contrary I shall therefore for farther confirmation give you the judgment of two Persons uninteressed and beyond exception The first is Mr. Perkins in his Comment on the Text he proposeth this question What if there be errors in the Church or things amiss may we not separate our selves Answ Things that may be amiss in the Church must be distinguished some faults concern the matter some the manner of Religion the former respect Doctrine the later the manners of Men. First for things amiss in the manners of Men we may not separate but with Lot have our righteous hearts vexed and grieved with the wicked conversation of those among whom we live The Scribes and Pharisees sitting in Moses Chair teaching Moses Doctrine must be heard however their manners may not be imitated Matth. 23.1 2ly If the Church erre in matter of Religion we must consider whether the error be in a more weighty and substantial point or in matter of less importance for the foundation being kept we may not separate our selves 1 Cor. 3.15 If the error be about the foundation we must consider whether the Church erre through humane frailty or obstinacy if of frailty we may not separate the Church of Galatia through frailty was quickly turned to another Gospel and erred in the foundation holding justification by works yet St. Paul writeth to it as to a Church of God So the Church of Corinth overthrew the Article of the Resurrection yet Paul behaved himself accordingly to it But if the Church erre obstinately in the foundation of Religion then with good conscience separation may be made 1 Tim. 4.5 Of this we have an Example Act. 19.9 1 Chron. 11.14 16. Whence we see that no Man may with good conscience separate himself from the Church of England seeing it teacheth believeth and obeyeth the Doctrine of the Prophets and Apostles So far Mr. Perkins The next is Cameron Schisme saith he is either a rash or an unjust separation p. 322. upon the account of Religion It is with Schisme as with Error a light Error continued in with obstinacy becomes Heresie So there is a Schisme which may not be called unjust but only rash being grounded on a light cause but if pertinacy be added when the levity of the cause doth appear it becomes truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eminent Schisme This rash Schisme may be known either à priori from its previous cause for no Man being compelled to it if we will speak the truth it proceeds from self-love therefore also hatred follows upon it Schismatici pastores sunt qui fratribus suis odium invidiam conciliare student Cameron Nor would any rash Schism be made if we had Charity which is the most perfect bond and is not easily provoked and thinketh no evil It is therefore a manifest note of hatred which hatred may arise either from an offence really given or only taken as when a Man is grieved that another is preferred before him Again a Schisme is made rashly either by the chief Authors upon a light occasion as if when an Ulcer doth appear upon any Member the Chirurgion should presently think of cutting off that Member without applying other means or expecting what Nature may do But we may suppose that the Schisme be made upon the occasion of Heresie and then the separation may
in which I hope we all believe they themselves went to Heaven And the Governors of the Church have ever since taken caution of all its Ministers not to depart from the same either in their publick ministrations or doctrines so that the people need not doubt of their security in such good old ways wherein as the ancient Martyrs did they may even in the midst of outward troubles find peace in their Souls But as for those that give themselves up to the guidance of Unstable men who have degenerated not only from the moderation and charity of the ancient Nonconformists but even from their own principles and neither are what they lately were nor have given their followers any security that they will continue to be what now they are They must needs be like children tossed to and fro with every wind of Doctrine by the slight of men and cunning craftiness whereby they lye in wait to deceive There are perhaps some weak persons among us whose Consciences are really offended at the use of our Ceremonies these we ought to regard so far that if it were in our power we should rather omit the use of the Ceremonies than give them offence But as we are forbid to give any offence to private persons so much more to the Church of God 1 Cor. 10.32 by our disobedience And whereas those that have real scruples of Conscience will be diligent to enquire and ready to receive satisfaction from their more learned Brethren it cannot be presumed that there are many such among us who have the arguments and examples of the first Reformers and Martyrs the sence and Harmony of the Reformed Churches abroad the deliberate constitutions of the Church and State at home to instruct them in the necessity of Obedience in such indifferent things and if weak persons will attend rather to the wicked suggestions of a few discontented and turbulent men Qui obstruunt pectora hominum ut ante nos odisse incipiant quam nosse that so Lord it over the Consciences of weak persons as to make them hate their Brethren they know not for what if they neglect to hear the Church and despise instruction and choose their own delusions they are no longer weak Brethren but resolved adversaries and of such Christ says See Calv. Institut l. 3. c. 19. S. 11. Matth. 15.14 Let them alone they be blind Leaders of the blind And that most dissenters among us are of this kind may appear from that ready conformity which they practised before the late Indulgence and since that upon the test which argues their revolt to proceed from humor or interest rather than from Conscience And as Mr. Calvin says S. 13. If such weak persons never grow so strong as to digest inoffensive and slender food it is certain they were never well nursed with Milk I conclude therefore with Peter Martyr We must not always yield to the weak in things indifferent Loc. Com. 2. l. 4. c. 32. but so long only until they have been well instructed after which if they are still scrupulous their infirmity deserves no farther respect for then 't is not Scandalum pusillorum sed Pharisaeorum Calv. ubi supra S. 12. And the Church hath a necessity of vindicating her liberty when by the unjust actions of false Apostles it is questioned and indangered in the Consciences of her weak Children MISERICORDIAM VOLO OR THE PHARISEES LESSON Matth. ix 13. But go ye and learn what that meaneth I will have Mercy and not Sacrifice TO find the genuine sense of these words it will be convenient to consult the Context from v. 9. where our Saviour calls Matthew a Publican of no small reputation and wealth to follow him who had not a house where to rest his head A strange effect by virtue of two words wrought on such a Subject of which we are obliged to say something Ne arreptitiam enthysiasticam conversionem expectemus saith Jansenius in Locum lest we also should expect what too many pretend unto an instantaneous and impulsive power to work irresistibly upon us for our Conversion Julian and Porphyry do both object this very instance to overthrow the credit of the Gospel as if the whole History of it were fictitious and false or at least to prove that they were no other than giddy and fanatick persons that followed our Saviour In locum Of this S. Hierome takes notice and answers thus Fulgor ipse Majestas Divinitatis occultae quae etiam in humanâ facie relucebat ex primo ad se videntes trahere poterat aspectu Si enim in magnete c. But this reply is not thought sufficient by learned Men to silence the objection to which it is answered more satisfactorily as followeth That S. Matthew was brought up in the Jewish Religion wherein that he was a good proficient appears as from many passages in that Gospel so especially by the Hebrew Tongue wherein he wrote it In his time the coming of the Messias was generally expected by that Nation and our Saviour having entred on his publick Office proclaims himself to be that Messias and proves it not only by the Divine Doctrine which he taught but by the Miracles wrought by him such as no other Man did One was newly effected on the Paralytick Man v. 2d whose bodily Disease being cured by two words Arise and walk was applyed by our Saviour to perswade the People that he could as easily and graciously pardon their sins Now St. Matthew living in Capernaum where this was done could not be ignorant of the fact nor can we probably suppose him negligent to certifie himself of the real truth of that and other Miracles which our Saviour wrought in Capernaum and comparing the predictions of the Prophets with which he was well acquainted with the several circumstances of the time and place and the mighty deeds of the promised Messias he was perswaded to believe him to be the Christ of which it is also probable that our Saviour more fully convinced him by some particular arguments besides the general Doctrine which he taught in that City although only the close of that Discourse be recorded so that he was not converted as St. Paul was by a Miracle from Heaven but by the ordinary rational method by which it pleaseth God to draw other sinners to himself Opening their eyes Acts 26.18 and turning them from darkness unto light and from the power of Satan unto God It is no * Thus we find that Xenophon became the Disciple of Socrates for meeting him in a narrow passage Xenophon asked him this short question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. How the necessaries of life might be obtained to which having answered satisfactorily he demanded again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Where Men might be made good and virtuous Socrates answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Come and learn whereupon Xenophon followed him and became his Disciple Diog
vanity an apt and fluent cadency of words and canting expressions but by the demonstration of the Spirit and power sutable to the pretence that is by the gift of Tongues and Miracles not by praying extempore only but in a strange tongue too as the Apostles could for so we are to understand that in 1 Cor. 14.15 I will pray with the Spirit which was Singulare linguarum Donum in a strange Language but then the Apostle would pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with his understanding but to the understanding of the hearers which many Separatists do not When the Spirit gave the Apostles the gift of utterance they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not talk confidently or impertinently but uttered words of truth and soberness in short and Divine Apothegmes as when Isaiah's Lips were touched with a Coal from the Altar Isay 6.6 he had Linguam cruditam so Christ assisting his Apostles Acts 2.4 gave them not Os only but sapientiam also a Mouth and Wisdome such as their Enemies could not resist Luk. 21.15 or gain-say in their interpretation of the mysteries of the Kingdome of God Now that they have a more legitimate calling to the office or greater abilities to perform it will be easily confuted because they generally disclaim that ordination which from the Apostles hath been successively derived to us by the constant order of Bishops and this being the ordinary lawful calling the blessing of God attends the Administration of Holy things by them and no other so that although they should be inferior in external Gifts and Learning to them that do separate the contrary whereof is notoriously known yet the blessing of God is appropriated to the Ministry of those whom he hath sent and commissioned thereunto And therefore they cannot in the second place with the least probability pretend to a greater measure of the sanctifying graces of the Spirit notwithstanding their talk of the personal indwelling of the Holy Ghost It is true that he that is joined to the Lord is one spirit 1 Cor. 6.17 not essentially the same spirit with the Lord but mystically by the influence of that spirit which renders him humble and holy meek and gentle loving and obedient which graces of the spirit being eminently in Christ are in some good measure communicated to all his sanctified Members Eph 4.16 that are united to his Body which graces whether they do abound most in Separatists or those that contain themselves in the Communion of Apostolical Churches will appear anon In the mean time we shall prosecute our Enquiry whether they that separate have any such extraordinary inspirations and revelations of the Spirit as they pretend unto For certain it is that generally Separatists of all perswasions do boast of some such extraordinary influences which yet keep them at as great a distance among themselves as from the true Church of God let them therefore agree which of them have these effects from the true Spirit of God In the mean time we shall make it appear that none of them can have any such Operations Each Faction proclaiming the other to be Sine ratione Philosophos sine visione Prophetas sine missione Apostolos sine instructione didascalos And first Papists ought to have the precedence who challenge more than a double portion of such Revelations They chain the spirit of infallibility to the Pope's Chair so that whatever he pronounceth ex Cathedrâ in matters of Faith must be received with equal authority and credit as if it had been evidently commanded by the written Word Yea though it should differ from some plain Doctrines therein delivered for so do many of the Trent Articles as Purgatory and Prayers to Saints and Angels and Transubstantiation which either owe their original to pretended Revelations or at least have no better proof for the confirmation of them But certainly the Infallible Spirit cannot contradict it self and when St. Peter says one thing and his pretended Successors affirm the contrary when Nicolas the 4th defines contrary to Pope John the 22th they were not both infallible If such a Church can justly claim any spirit it is the spirit of contradiction as when it owns the Revelation of St. Bridget that the Virgin Mary was not conceived in Original Sin and the Revelation of St. Catharine that she was and institutes a Holy-day to celebrate her conception upon such a fabulous contradicted relation Yet not only the observation of days the Canonization of Saints the foundation of many Orders in that Church as of the Jesuits by Ignatius the Franciscans Benedictines and others but even Articles of Faith have had their rise from such pretensions If any of our Sectaries that pretend to inspiration are willing to know their Fathers or to find out a Church with which they may hold Communion now that they are departed from us I think the very worst among them may find a Founder and Foundation in no meaner Church than the Church of Rome And did the Pope of Rome use the same Methods as the Church of England to disclaim and discountenance all fanatick Factions and manifest their folly to all Men it would appear that there are more Sects and they as erroneous in Doctrine and vicious in their Lives as any in England or Amsterdam but as long as they own his Supremacy and serve the interest of his Court it is not much considered what becomes of the Gospel and the Church of God It were easie to run a Parallel betwixt our Sectarie and such as have been or still are in the Church of Rome who run beyond the Line of the greatest Separatists that are among us Have we some that deny the King's Supremacy and hold it lawful to depose and murder Kings See Fowlis lives c. We owe these Tenets and practices to the Church of Rome Have we some that will shew no respect to their Superior St. Ignatius would not move his Hat to the Magistrates Have we some that play fast and loose with Oaths of Allegiance and enter into holy Leagues and contrive Massacres of their Brethren this we owe to the Church of Rome Have we some that condemn our Church as carnal and Antichristian The Beguini so had they such as called their Church the Whore of Babylon that they were all carnal and blind and their Fraternity only the true Church in which Salvation was to be had Have we some that despise humane learning and make ignorance the Mother of Devotion so had the Church of Rome as St. Gregory says of St. Bennet that he hated Learning yet was knowingly ignorant and wisely unlearned Have we some that can discern the precious from the vile and tell who are the Elect and who Reprobate Philip Nereus and St. Catharine had the faculty to smell Souls and tell as perfectly which was clean and which unclean as Noah could judge of the Creatures that came into the Ark and Juliana could discover the thoughts of
as it disposeth Men mostly to tamper with matters of Religion so the vehemence wherewith they are acted makes them believe themselves as hath been commonly supposed of eminent Poets and Orators and as the Turks at this day do think of distracted Men to be inspired Some Persons overcome with the passion of jealousie do believe and act as if all their imaginations and suspicions were true and will not be convinced by the most demonstrative Arguments to the contrary So in Melancholy Distempers as many have thought themselves Kings and Emperors so others have fancied themselves great Prophets sent from God to reform the World and they declaim against the Corruptions of the Churches and contrive new Models for rectifying of all that they fancy amiss For though Mahomet and some other Politicians were meer Impostors and pretended to inspirations meerly upon design yet doubtless others who have imagined very strange things as that they were the Messias sent from God that they were the very Spirit of God or at least had that Spirit dwelling personally in them have been fully perswaded that these apprehensions were true and have both acted and suffered lived and dyed in the attestation of them As that Learned Doctor of Divinity Francis de la Cruz. Acosta de Noviss Temporibus l. 2. c. 11. of whom Acosta gives us this memorable History That by familiarity with a mean Woman who pretended to Trances and Visions he was so seduced as to refer the most weighty Points of Divinity to her determination and to receive all her Answers as Oracles though she a simple Woman and he a Learned and religious Man at last this Man would take upon him to do Miracles So Commenius was deceived by Daubritius See Baxter's Cure p. 164. and vented strange Opinions and Prophecies pretending not only that he had an Angel but GOD himself familiar with him he affirmed that he should be a King and a Pope too that the Apostolick See should be translated to Peru where he lived that Holiness was granted to him above all the Apostles and Angels that as Christ was the Redeemer of the World as to sufficiency so he must redeem it as to efficacy That GOD had offered him Hypostatical Union and an Hundred such Vagaries he firmly held and yet this Man our Author says was as perfect in his Senses as to soundness of Brain as he himself when he wrote of him wherefore the Bishop of Quinto with Acosta and other Divines were appointed to dispute with him concerning his Opinions Who began to alledge that his Doctrine being above Humane Reason could not be proved but by Scripture and Miracles As for Scripture I have proved it saith he by more clear and pregnant Testimonies than those by which ever Paul did prove Jesus the true Messias As for Miracles he had done some so great as he pretended that the Resurrection of Christ was not greater in as much as he had been verily and truly dead and was raised again And in the Conference for two days time though he had not had any Book in the Prison where he was five Years his very Breviary being taken from him yet did he quote places of Scripture out of the Prophets the Psalms Apocalypse and other Books so many and so long that his very Memory caused Admiration As for Miracles he told them as by Prophecie that John of Austria was vanquished by the Turks That Philip King of Spain had lost most part of his Kingdome That Pope Gregory was deposed by a Council and another to be chosen at Rome all which he affirmed not onely to be true but to be known to them to be so though indeed they knew them all to be false And when for these things he was condemned to be burned and led out as a publick Spectacle he ceased not to look up to Heaven expecting as it seems the Devil had promised him that fire would come from thence to consume his Adversaries From this History we may argue concerning imaginations and perswasions less wild and strange and yet such as we know to be truly and really believed by them upon whom they are wrought and I need not instance in the Paroxysmes and perswasions of Enthusiasts and Quakers whether proceeding from Melancholy Distempers which may go very far or from Diabolical suggestions who are yet so confident of the truth and Divinity of them as that many of them would dye for that belief but in the confidence of other more sober persons who believe themselves the Elect People of God and to be as well assured of their Salvation as if they had read their Names written in the Book of Life who yet live in such manifest contradiction to the Doctrine of Jesus Christ in Envy Hatred Malice Disobedience Lying Slandering and are Implacable Unnatural Unholy that if the Scriptures be true their presumptions must needs be false The miscarriages of such as have pretended to extraordinary impulses of the Spirit have been so notoriously impious that it is easie to fill a Volume with such Relations I shall only give an instance or two in our own Countrey And whereas it hath been pleaded to the prejudice of the Magistrates who have exemplarily punished such Enthusiasts that they were distracted Persons and therefore deserved pity rather than such severe Penalties I do confess that in some of them as it is said of Swinckfield there wanted Caput regulatum a staid Head but in the most there was wanting Cor bonum a good Heart and a humble Spirit As in Coppinger and Arthington who came into Cheap-side and getting up into a Cart proclaimed that they had News from Heaven which was That Hacket their Prophet did represent Christ and was partaker of his glorious Body in his principal Spirit and that they two were his Prophets the one of Mercy the other of Judgment being call'd and sent of God to assist him in his great work when they were apprehended and examined by Persons of Honor and of great Learning they gave ready and pertinent answers to every question upon which they were examined by which it appear'd they were under no other distraction than what a violent Prosecution of the Discipline which they contended for had betrayed them into About the same time one Peter Bourchet was possest with an Opinion that it was lawful to slay any that did oppose the Evangelical truth as he called his own fancy and because Sir Christopher Hatton one of the Privy Council was adjudged an Adversary thereunto he resolved to murther him but by a mistake meeting with the famous Sir John Hawkins he struck at him for which he was committed to the Tower and being there finds an opportunity with a Fire-brand taken from the Hearth to knock out the Brains of one of his Keepers for which being condemned of Murther he had his right Hand cut off and dyed on the Gallows in a sullen and silent humor See Cambden's Annals p. 242. You see