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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

vs heere many other pernitious errors are couched in this Booke against Smith by cunning intimations which none shall ordinarily vnderstand though they reade the Booke but onely his seduced Proselytes which are secretly acquainted with his mystery it is obserued by c In prompt con 2. c. 8. dux peripateticorum se ea lege sua naturalia instituta tradidisse dixit vt nemo intelligeret nisi ipso qui tradidit inter pretante Franciscus Venetus a very learned Writer concerning Aristotle that he wrote his naturall Philosophy with that art that none should vnderstand the precepts thereof saue onely they which were his Schollers and vnto whom hee himselfe would vouchsafe to interpret them Iohn Hetherington is like Aristotle in this respect not for learning but for cunning none shall fully vnderstand all his errors but such idiots as are his Proselytes The second Booke written by Hetherington as he himselfe saith is that which was set forth in the name of one Edmund Iesop called the discouery of the errors of the Anabaptists Wherein by the way Iesop deserues no small rebuke for whereas at that time he made a shew of turning from the Anabaptists to the Church of England hee turned not to vs but to Hetheringtons faction and conspired with him about the making of this erroneous Booke howbeit by his hypocriticall seeming to turne he reaped no small gaine to himselfe as it is well knowne But to let him passe and to come to the errors of the Booke In this Booke at page 3. he confoundeth Reprobation and Damnation making the foresight of mans folly and wickednesse to be the cause why God preordaines any to condemnation Secondly at page 18. hee affirmeth that the Gospell hath bin declared to the Gentiles in former times and is declared at this present in diuers parts of the world onely by the workes of creation wherein he teacheth cunningly that pernicious point c Nota est Historia expresly maintained by him and his followers in their priuate Conuenticles viz. that a man may be saued without Christ reuealed in the word by the meere contemplation of the creatures abusing that in Rom. 10. 18. which speakes of such a preaching by the creatures which leaues men without excuse not which is sufficient to saluation Thirdly at Page 48. hee cunningly coucheth a point which is maintained by him and his factious company to wit that the soule of man comes ex traduce that is that it is traduced from Adam as well as the body and that it is not immediately infused of God into this or that particular body Fourthly at Page 61 he speaketh dishonorably of Baptisme for hee saith What can men haue lesse then Baptisme which can giue to no man more then an outward name of a Christian as Circumcision did the outward name of a Iew it doth neither conferre nor confirme grace to the heart of any no more then Circumcision did And in his former Booke at pag. 13. hee speaketh contemptuously of Baptisme tearming it elementish baptisme And indeede it is apparant to them which know and are acquainted with his opinions that hee holds no other Baptisme to be of any vertue but that which he cals the Baptizing in a thousand teares in his former Booke at page 14. allegorizing the Sacrament as the rest of the familists doe And herein appeares the hypocrisie of this faction they will submit to vse our Sacraments and to come to our Churches and yet haue them in plaine contempt Fiftly whereas at page 89. he condemnes the Familists of H. N. his order as the most blasphemous and erroneous Sect this day in the world I answer all this he may doe and yet remaine a notorious Familist himselfe of another order for as it is amongst the Anabaptists so it is also amongst the Familists there be diuers orders of them and they doe mutually hate and oppose one another The Familists of the Castalion order despise them of Caps his order accounting them simple men and they of Caps his order fauour not them of Hetheringtons order and they of Hertheringtons order gnash their teeth against all but their owne faction Sixty at pag. 101. he deliuers a strange paradox viz. that Sathan himselfe with all his Angels and spirits of wickednesse by force of their torments shall be compelled with all powers people and kings whatsoeuer to confesse bow before Christ to serue and obey him to praise and magnifie him his Iustice and Mercy for euer abusing that place in Philip. 2. 10 11. which proues not that euer hell shall be made a Chappell to praise God in Thus foolish and ignorant men will take vpon them to be teachers of Diuinitie being vnseene in the very grounds thereof much like to presumptuous Quacksaluers Verum penitus absurdum est vt discipulus ad magistrum vadens antè sit artisex quam doceatur Hier. aduers Luciferian which take vpon them to be great Chirurgians and Physicians being vngrounded in the art of Surgerie and Physicke and so instead of curing men doe indeede kill them There be moreouer other Books whereby this Sect doe seduce written by T. L. Hetheringtons predecessor to wit First the Epistle to the Church of Rome Secondly the tree of regeneration Thirdly an Exposition vpon the 11 12 13. Chapters of the Reuelation Fourthly the Key of Dauid and some other Concerning the Epistle pretended to be written to the Church of Rome It is said in the Preface of it that this Booke deserueth as well to be regarded as the best newes that euer thou hast heard now the best newes that euer we haue heard as we know is the Gospell and I appeale to the consciences of this factious company whether they haue not in contempt all writings since the Apostles time in comparison of T. L. his writings yea whether they doe not equalize them to the very Scripture it selfe accounting T. L. a great Prophet In this Booke of his at page 16. the Author solemnly protesteth that hee knew not any one after the flesh that taketh part with him wherein hee sheweth himselfe a notorious factionist in thinking himselfe alone in the dayes of the libertie of the Gospell Secondly although this railing Epistle be pretended onely to be written to the Church of Rome yet it is intended also against our Church as it doth manifestly appeare by his girding at Hussites Lutherans Caluinists Euangelists Protestants and Precisians at pag. 108. and by his girding at false reformed Prophets at page 69. wherein hee cunningly inueigheth against all reformed Churches whom he tearmeth in the tree of regeneration at pag. 20. foolish and irreformed c Hetherington and his company are well knowne to despise all Churches in the world reformed and vnreformed and to acknowledge no other cōuerted Church but their owne faction reformers Thirdly in this Epistle to the Church of Rome at pag. 113. The Author saith when hee wrote this Epistle that he was in Babylon and yet he

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