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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69197	The white wolfe, or, A sermon preached at Pauls Crosse, Feb. 11 being the last Sonday in Hillarie tearme, anno 1627, and printed somewhat more largely then the time would permit at that present to deliuer wherein faction is vnmasked, and iustly taxed without malice, for the safetie of weake Christians : especially, the Hetheringtonian faction growne very impudent in this citie of late yeeres, is here confuted / by Stephen Denison...	Denison, Stephen, d. 1649 or 50.	1627 (1627)	STC 6607.5; ESTC S109591	56,251	87

his Proselytes know tutissimum esse that it is the safest course as Saint e Lib. 2. de doct Christian c. 8. Augustine saith to receiue onely for Canonicall Scripture such bookes as all Catholike Churches receiue And indeede it concernes authority to take this to heart for if it were at euery priuate mans choice what bookes he would receiue to bee Canonicall what would become of the true Christian Faith or what swarmes of errors and corruption of faith would not immediately inuade the Church as wee see in Popery whilst they haue receiued pretended Apostolicall Traditions intruded into the Canon diuers Apocryphall bookes and entertained the n Bellar. lib. 3. de eccles c. 14. sentences of the Pope and the Court of Rome as inertant truth and haue o Trident concil 1. decret Sess 4. equalized traditions to the Canonicall Scripture what is become of the Orthodoxe faith amongst them It is either farre to seeke or else miserably corrupted And the Reasons to proue the bookes of Esdras not to be Canonicall Scripture against this Sectary are these following First because they were written at the first not in Hebrew as the bookes of the Old Testament were but in Latine and c In prolog Galeat ad Paulinum Saint Hierome is very confident in this that whatsoeuer Books of the old Testament were not written in Hebrew c Vide etiam praesat in lib. regum Tom. 3. they are not canonicall Secondly because the Church in former times hath not receiued them for canonicall receiuing onely the 22 books of the Old Testament as they were antiently diuided and what these 22 bookes were may bee gathered out of c Lib. 3. eccles hist cap. 10. Eusebius and g Lib. 1. contra Appion gramat Iosephus but especially out of Hierom who doth more cleerely reiect the Apocryphall bookes in the forenamed place then some other of the Fathers doe I will not insist vpon further testimonies out of n Lib. de mensur p●nd Epiphanius out of o In Synopsi Athanasius out of p Catech. 4. Cyrill Bishop of Hierusalem out of q Lib 4 Orthod fid c. 18. Damascene and others because I hasten to a conclusion I know we are not any further bound to agree to former Churches in iudgement then so farre as they agreed to the truth especially in matters of Faith but yet to depart from the ancient Churches in that wherein they are sound and Orthodoxe is horrible presumption and be wrayeth very much pride Thirdly a learned man of our Church saith of all other Apocryphall bookes the bookes of Esdras are worthy of the least credit being stuffed full of vaine fables r Dr Willet in his Synopsis fitter to feede curious eares then tending to edification Fourthly those bookes are not to bee esteemed Canonicall in the which there be errors but in the bookes of Esdras there be errors Ergo. That there be errors in the third Books of Esdras I referre the learned to the annotacions of Iunius vpon it and that there be errors in the fourth Booke I might easily proue by instance For first in the fourth Chapter the Author saith that soules are kept in the wombe of the earth In the sixth Chapter there is a tayle of two great fishes Henoch and Leuiathan which no waters could hold In the fourteenth Chapter hee reporteth that the Bookes of Scripture being lost in the Captiuity were restored by him and how hee had drunke of a cup of water as fier in colour giuen by an Angell and so spake 40 daies together and ceased not in the which space fiue Scribes wrote from his mouth 204 Bookes these and such like tales that Booke is full of as our Learned Country man speaketh whom I quoated before I doe not denie but in these bookes of Esdras there may be many truths especially the three last Chapters of the third booke which are almost a meere transcript out of the canonicall Esra and Nehemiah but yet I must say of them as Saint c Lib. 15. de ciuit c. 23. Augustine saith of them and of all the rest of the Apocrypha in his autem Apocryphis etsi inuenitur aliqua veritas tamē propter multa falsa nulla est canonica authoritas in these Apocryphall bookes although there be found some truth yet in respect of many false things found in them they haue no canonicall authority And thus I haue done with the second thing propounded namely the Consutation An exhortation to Christian people remaining sound in the Faith HAuing dispatched the two former branches concerning Discouery and Confutation come wee now to the third which concernes matter of Exhortation and to beginne with Exhortation to the Christian brethren which still by the mercy of God remaine sound in the Faith Good people you haue heard in all the foregoing discourse of false teachers and also how many such at these dayes remaine amongst vs seducing many in their priuate conuenticles giue me leaue in the next place by way of introduction to shew you the reasons wherefore the Lord suffereth such in his Church and then to propound some preseruatiues against seduction which may serue for matter of Exhortation For the first of these The Lord suffereth Seducers in his Church with long patience and doth not presently roote them out for diuers reasons First that the goodnesse of truth might the more appeare who could know the benefit of light vnlesse sometimes we were sensible of the darkenesse of the night as c Quis sciret bonam esse lucem nisi noctis tenebras sentiremus hom 9. in c. 16. 17. numer Saint Origen saith euen so who canne know the benefit of health but by the smart of sicknesse or the benefit of liberty but by restraint or imprisonment Secondly that the word might bee the more deepely sought into The mystery of the Trinity had neuer beene so exactly handled by many of the Fathers in c De Triait whole Tractates had not diuers damnable Heretickes sprung vp to oppose the same wherein the Lord shewed his singular wisedome as hee did also in the first Creation bringing light out of darknesse truth out of error good out of euill contraries out of contraries Thirdly to trie the Gouernors of the Church whether like vnto the Church of Pergamus Magistratus indicat virum they will tolerate such as hold the doctrine of Balaam Reu. 2. 12. or with the Church of Thyatyra suffer the woman Iesabel that calleth her selfe a prophetesse to teach and to seduce Gods seruants Reu. 2. 20. Fourthly he doth it for the punishment of such as haue itching eares and vnconstant mindes which are neuer satisfied with any true teachers especiall in publique but haue a lusting after the onyons and garlike of priuate errors preferring any thing done in a priuate Conuenticle though it be neuer so vnwholesome before that which is done in the publike Congregation Nolunt doctores probos

liued in England in Queene Elizabeths time yea hee was so impudent as to dedicate one of his Bookes to that Queene of famous memory expressing his name onely by two letters T. L. lest the Purseuant should finde him out I thinke I doe not guesse amisse at his meaning and what was this but to call our Church Babylon in the very times of the Gospell Fourthly at pag. 86. hee saith come forth yee theeues and murderers out of your dennes and palaces if he were now aliue I would demand of him whom hee meanes by his theeues and murderers in palaces As for his second Booke called the Tree of Regeneration the scope of it is as his aime is in the rest of his Bookes First to intimate himselfe to be a Prophet at pag. 2. Secondly to reuile the publike meetings of the Church or the Congregations and by this meanes to withdraw men from them at pag. 18. 19. Thirdly to reproach the Ministers which come to preferment in the Church by the fauour of Princes tearming them the Sonnes of Beor at pag. 26. Fourthly cunningly to gird at the prerogatiue of Kings with the which hee saith some are drunken at pag. 23. I will not further insist vpon any more of his Bookes but considering how many haue bin already seduced by them hundreds by report I cannot doe lesse then wish tendring the safetie of the Church that they were deuoted to the fire like those bookes of witchcraft or of curious arts spoken of in Act. 19. 19. The third Discouerie of Iohn Hetherington which is by comparing him with antient Sectaries I finde by that which Saint Augustine hath concerning ancient Heretickes or Sectaries Lib de Hares that Hetherington agreeth in opinion with diuers of them as First with the Gnostickes in an high conceit of his owne knowledge for as they did glory in that name as though they had beene the onely Ginoskites or knowing men in the world euen so this man is the Elias left alone the Ministers of England in comparison of him are blinde guides not able to interpret one place of Scripture aright if wee may beleeue his Proselytes which so boast of him as was deposed against some of them in Court or his owne practice in taking vpon him as was also proued to deliuer in his Conuenticles many contrary things to the receiued opinions in the Church of England opposing his owne priuate conceits against the iudgement of the whole Church Secondly with the Catharists and Iouinianists which held that a man cannot sin Lauacro regenerationis accepto after he bee once Regenerated euen so this man holds the perfect purity of the soule as was prooued against him Thirdly with the Manicheans which held baptismū in aqua nihil cuiquam salutis afferre euen so this man holds that Baptisme neither confers nor confirmes grace to the heart of any as hath beene demonstrated before out of his booke set out in the name of Iesop one of his factious Proselytes at page 61. Fourthly with the Mathematici which receiued the Apocrypha as well as the Canonicall Scripture but allegorized and peruerted both for their owne turnes euen so this man makes shew to receiue the Scripture yea to receiue also some of the Apocrypha for Canonicall as hath been prooued against him but how he peruerteth both for the maintenance of his owne factious opinions is manifest in his erroneous bookes or Pamphlets Fifthly with the Vadiani culpātes episcopos diuites saue only that he his factious company are more censorious then they for they onely blamed rich Bishops enuying their prosperity but these both Bishops and Curates affirming as hath beene deposed against them that Bishops and Ministers as they are consecrated in the Church of England are not so much as members of the Church Sixthly with the Elceseitae which held fidem in perscutione esse negandam in corde seruandam that a man if he were persecuted for his Faith might lawfully denie it prouided that hee kept it still in his heart and doth not the Hetherigtonian faction agree vnto this Did not Hetherington call God to witnesse that he was sree from such opinions as were laid to his charge I wish him to remember what he hath written or said to this purpose and especially his letter which he wrote to a great man in this Kingdome for his enlargement indeed it is true he will seeme to maintaine some of his erroneous opinions to this day but I wish for his own good that it were not rather to inrich himselfe in the Prison by drawing mony from his numerous multitude of Proselytes as some other besides himselfe haue beene knowne to doe then for any conscience he makes of denying what he holds I might compare this man with many other Sectaries mentioned by Irenaeus Eusebius Epiphanius and other Fathers which write of Heretickes but I study breuity The fourth Discouery of Iohn Hetherington which is by the Application of the Text. In the last place this man may be much discouered by the right Application of my Text. For first he is a Woolfe in the sense of my Text. Secondly hee comes in sheepes cloathing that he is a Woolfe in the sense of my Text is manifest to all that know him intus in cute for First he deales gently with his Proselytes at the first drawing them into lighter errors although I must needs say I know no one error that he holds which is simply light but afterwards like a rauening Woolfe he teares their soules in pieces by bringing them by his spirituall inchantments to despise the Church to reiect the publicke Ministery or at the least to ceasse to esteeme and beleeue it to haue the Lords Day in contempt to cast off holy duties in priuate Families and the like all this is very well knowne in the Citie to such as doe but know his followers Secondly hee is very dull to vnderstand the truth for who is more blockish then he which is ignorant and yet scornes to be taught but he is very quick-sighted to finde out cunning euasions and subtill equiuocations to hide his pernitious errors if possibly he may from the eye of authority this I am perswaded prudent men before whom he hath been conuented doe partly discerne besides others which haue conuersed with him and his factious companie Thirdly as a Woolfe begets a Woolfe so this sectary where he preuailes with any man or woman to make them his Proselytes hee makes them like vnto himselfe will he equiuocate so will they will hee traduce good Ministers and good people terming them puritans though they be conformable so will they will he seeke to seduce so will they I may well speake this by experience considering that many tender-conscienced Christians in my Parish haue beene tampered with by these seducing fellowes and sollicited to Hetheringtons Conuenticles wherefore as it was once feined concerning Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee begat new Gods as c Eurip in

scruple to come to doe it vpon the first day of the weeke because as yet they were ignorant that they ought to celebrate that day Eightly 8. Obiect whereas they obiect that the day which wee obserue is tearmed the first day of the weeke Luke 24. 1. and therefore that it is a weeke day not a Sabbath day I answer this is a meere cauill For it is tearmed the first day of the weeke not simply but in respect of the Iewish Saturday in which regard also it is called the eight day in diuers places But when the Spirit in Scripture speaketh positiuely and simply of it hee tearmes it the Lords day Reuel 1. 10. which is indeede the most proper name of it although wee vse a latitude of words in expressing one and the same thing by diuers names Ninthly 9. Obiect whereas they obiect that they keepe euery day a Sabbath and therefore that they are vniustly taxed for Sabbath-breakers yea that they come to the Church vpon the Lords day as well as others and heare Sermons and receiue the Sacraments c. that they hold the moralitie of the fourth Commandement and the like I answer if to trade to labour in their particular callings and to esteeme euery day alike be to keepe euery day a Sabbath then they keepe euery day a Sabbath but what is this but vnder colour of keeping euery day to keepe no day at all as it ought to bee kept Secondly we denie not but they may come to the Church as well as others vpon the Lords day and heare the Word and receiue the Sacrament but in the meane time how doe they demeane themselues when they haue heard is it not famously knowne how they meet together to censure the Ministers to contradict the Doctrine c. doe not hundreds in the Citie know this to be true and was it not deposed against them againe though they may receiue the Sacrament to keepe them from trouble yet what reuerent opinion haue they of the Sacraments especially of Baptisme affirming that it neither conferres not confirmes grace to the heart of any as appeares in Iesops booke at page 61. Thirdly they do meerely equiuocate when they say they hold the morality of the fourth Commandement for the morality of that Commandement is that one day of seauen should bee set apart for Gods worship and kept for conscience sake in obedience to Gods Commandement but this they are notoriously knowne to denie that any such day should bee now celebrated in conscience of Gods Lawe and therefore they doe denie the morality of the fourth Commandement in the right sense thereof Tenthly 10. Obiect whereas they obiect out of Master Tyndals Workes or some other bound vp with his that the Ancient Fathers haue beene of their opinion concerning the Sabbath I answer that is as true as the vaine boast of Popish Champions which pretend that all the Fathers are on their sides Indeed the Fathers and Doctors of the Church must be read carefully and warily in this point concerning the Sabbath or else men may easily mistake their meaning and abuse their iudgement They speake of diuers kindes of Sabbaths First of a Sabbath of the c August liv de spirit lit letter whereby is meant the Iewish or Traskite Sabbath Secondly of a e August lib. 13. confession mysticall Sabbath which is a resting vpon God Thirdly of a * Hier. in 56. Isaia edit plāt 1578. Dedicata Sab. bata an other Edition hath it but I conceiue DELICATA is the truer reading quasi Sabbata summa iucunditatis dulcedinis delicate Sabbath when a Christian is made one spirit with Christ as one of the antients speakes Fourthly of a spirituall Sabbath when we depart from inquity and become practisers of sanctification as h Cyrill Alexand. lib. 7 de adorat in spirit verit another of the antients speakes if that worke by the cunning of some be not wrongfully ascribed vnto him Fifthly of an n Hier. in 58. Isaiae eternall Sabbath in heauen which is an eternall rest in that most blisfull place Sixthly of a o Tertul. lib. aduers Iudaeos mortall Sabbath which is a day set apart by God himselfe in the fourth Commandement for his owne seruice Seuenthly of an r Bern. Ser. 11. in Cantic idle Sabbath when men will rest from the workes of their particular callings vpon the Sabbath day but will not imploy themselues in Gods Seruice now these Ignoramus-ses when they heare that the Fathers speake of a mysticall Sabbath presently they conceiue as though the morrall Sabbath were meerely mysticall and when they heare that the Farhers speake of an ildle Sabbath they presently censure the morall Sabbath to be in the iudgement of the ancients an idle day and thus they peruert the iudgement of antiquity many times I speake not this to iustifie all the Fathers in euery particular sentence of theirs concerning the Sabbath quandoque bonus dormitat Homerus as a Lib. de arte Poet. Horace saith of Homer Et Bernhardus non vidit omnia as it is in the Prouerbe the Fathers haue had their Naeuos or failings in their writings as a c Abrahamus Sculictus in medulla learned man hath affirmed and so in like manner some of our moderne Writers haue giuen more power to the Church to dispose of the Sabbath and to alter it againe concerning the day so shee obserue one day in seauen then I hope any Church vnder the Sunne dare to arrogate vnto her selfe vpon their affirmations not being sufficiently aware how their meanings might bee abused and peruerted by Familists and other Antisabbatareans but what I speake I speake it for the iust reproofe of Familists and such like which are glad if they can catch any thing if it be but in sound onely from the Writings of Famous men to patronize at the least in shew their owne hereticall and schismaticall opinions like vnto spiders sucking poyson from those writings from the which a more iudicious Reader would deriue sound edification and instruction Thus for Confutation concerning the Sabbath Hetheringtons opinion confuted concerning the Bookes of Esdras THe second thing which we propounded concerning matter of Confutation is touching the Bookes of Esdras the which bookes Hetherington holdeth as hath beene proued against him by witnesses to bee canonicall Scripture and that they ought so to be esteemed wherein may appeare the pride and insolency of this man who being altogether vnlearned vt potè qui nullam linguam nouit praeter suam maternam yet will take vpon him in opposition to the whole Church both reformed and vnreformed to canonize new Scripture in which particular he sheweth himselfe to be worse then the very Papists the c Bellar. lib. 1. de verbo dei Papists though they haue receiued some other Apochryphall Bookes into the Canon yet they haue reiected or at the least not receiued the Bookes of Esdras but let him and