prose n Lib. 11. nat hist c. 38. Plinie saith of the Wolues called Ceruarij that they are vnsatiable they can neuer be sufficed or haue enough m Lib. 1. de quadrup Conradus Gesner saith of the Wolfe called Circus that hee is semper famelicus alwaies hungrie And Aristotle declaring the opinion of all men concerning the Woolfe hath this report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot lib. 8. de histor animal c. 5. They say of Wolues that for hunger some times they will eate the very earth yea the Woolfe beares rauenousnesse in the very forehead of his etymologie for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly vsed for a Woolfe either comes of the Greeke Theame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies dilanio to teare in peeces or of the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth absorbeo to swallow downe both importing greedinesse And hereticall seducers are like vnto Wolues in this respect being commonly such as hunger after worldly gaine according to that in Rom. 16. 18. they that are such serue not our Lord Iesus Christ but their owne bellies And such also as thirst after the bloud of soules compassing Sea and Land to make a Proselyte Mat. 23. 15. Which may serue to teach vs First that the desire of winning of soules is not alwayes the marke of a true Minister a false Prophet may hunger and thirst to winne soules to his owne faction but a sincere desire to gaine soules to Christ and to his truth this is a badge of a true Shepheard Secondly this may serue to forewarne Gods children to looke to themselues the more carefully and to commit themselues the more feruently by prayer daily to Gods speciall protection considering their destruction is so greeded after by many rauenous seducers Thirdly it must teach vs that still remaine in the truth vnstrangled by the rauenous Welues of the time to blesse God for it and to say of our spirituall deliuerance as the Church saith of her corporall in Psalme 124. if it had not beene the Lord who was on our side now may Israel say if it had not beene the Lord who was on our side when men rose vp against vs then they had swallowed vs vp quicke but blessed be the Lord who hath not giuen vs as a prey to their teeth Thus much for the intent of the Text or of the Text in generall The Extent followeth The occasion of all which followeth THis which followeth was added because an order of submission or recantation was enioyned by the most reuerend Father in God the Lord Archbishop of Canterburie his grace and other his Maiesties Commissioners Ecclesiasticall vnto one Iohn Hetherington late of the Citie of Westminster and now of Putney in the Countie of Surrie to be performed by him the same day this Sermon was preached at Pauls Crosse being the eleanenth day of February Anno 1627. when it was ordered that the said Hetherington vpon Sonday the 11. day of February should before the beginning of the Sermon at Pauls Crosse come within the wall there iust before the Pulpit and there stand before the Preacher bare-faced and bare-headed in some eminent place where hee might be best seene and heard of the Congregation assembled during the whole time of the Sermon hauing a paper on his breast expressing his offence in these words for scandalizing the whole Church of England in saying it is no true Church of Christ and publishing other erronious opinions proceeding from that ill ground for the which cause he was enioyned this acknowledgement Whereas I Iohn Hetherington stand by the depositions of sundry witnesses iudicially conuicted before the Kings Maiesties Commissioners appointed for Causes Ecclesiasticall for that since the 20. of December 1623. I haue maintained and published that the Church of England as it is now by the Law established is no true Church of Christ and that it teacheth false Doctrine that the Sabbath day or Sunday which we commonly call the Lords day since the Apostles time was of no force and that euery day is a Sabbath as much as that which we call the Sabbath day the Lords day or Sunday that the Bookes of Esdras are and ought to be esteemed part of the Canonicall Scripture as also to haue vsed reproachfull words to and of the Ministers of the Church of England and of their calling And further whereas it standeth proued against me that being by trade a Boxmaker about fiue or six yeeres since I gaue ouer my said trade and frequented priuate Conuenticles by the Lawes of this Realme prohibited taking vpon me within the time articulated to be the chiefe Speaker and to instruct others not being of mine owne familie in points of Doctrine and matters of faith giuing expositions contrary to the receiued opinions of this our Church of England and in defence of such Conuenticles haue said or writ that Caesar may command a place in publike so as he forbid none in priuate As also that i haue bin of opinion with the Familists touching the perfect puritie of the foule with some other erronious opinions mentioned in the proofes For the which I haue bin imprisoned by the order of his Maiesties Commissioners Ecclesiasticall and haue beene enioyned to make this my publike Recantation or submission here this day I doe therefore before you all here present from my heart renounce abiure and disclaime all the said opinions as erronious and schismaticall and doe promise from henceforth not to entermeddle in the keeping or frequenting of any priuate Conuenticles or exercises of Religion by the Lawes of this Realme prohibited but to conforme my selfe in all things to the Doctrine and Discipline of the Church of England as a member of that Church without disturbing the peace and vnitie thereof and doe blesse and praise God that as a member of the said Church I may freely ioyne with the Parochiall Congregations where I shall reside in the hearing of Diuine Seruice said Gods word Preached and in the participation of the holy and blessed Sacrament of the Lords Supper rightly and duly administred and in all other religious duties For the due performance whereof I doe here giue my faithfull promise and that I may so doe I desire you all here present to ioyne with me in saying the Lords prayer Our Father which art in heauen c. The Seuerall kinds of Mysticall Wolues breeding in ENGLAND * ⎠* YOu haue heard in the generall handling of the Text Segnius irritant animes demissa per aurem quam quae sunt oculis commissa fidelibus of disguised and palliated Wolues but because as a c Horat de art Poet. Poet saith truely things heard with the eare oftentimes leaue lesse impression behinde them then things seene with the eye Therefore I will now endeuour in the more particular Application of that which hath beene spoken to shew you or to present before your eyes such a very Woolfe as our Sauiour speakes of in my
first Discouery of Iohn Hetherington which is by the oathes is honest Witnesses This man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being metamorphosed or changed from a man to a Woolfe as c Lib. 8. de repub Plato speakes of a Tyrant was discouered to the forenamed Honourable Court and testified against vpon the oathes not of Knights of the Post but of many honest conscionable men against whose persons or sayings Hetherington himselfe the party defendant did propound no manner of exceptions notwithstanding hee had sufficient time allowed him by the Court nor euer so much as offered to except against them in any Legall course by the testimonies of these vntainted Witnesses which were not a few and whereof two were Ministers of good note it appeared and was proued First that the said Hetherington hauing beene by trade a Boxe-maker cast off his trade and betooke himselfe to be an interpreter of the Scripture to many persons not of his owne Family keeping priuate Conuenticles by the Lawes of this Realme prohibited in the which Conuenticles hee tooke vpon him to bee the chiefe speaker and instructor in points of doctrine and matters of Faith giuing many interpretations contrary to the receiued Tenets taught and held in the Church of England Secondly that he hath maintained and published that the Church of England is no true Church of Christ that it teacheth false doctrine hauing vsed also many reproachfull speeches to and of the Reuerend Ministers of our Church whereby hee hath withdrawne many from the Church of England to his owne Faction Thirdly that he is a man disaffected to the gouernement and discipline of the Church of England now by law established and agreeth in opinion with the Sect of the Familists and other Sectaries holding with the Familists the perfect purity of the soule Fourthly that since the twentieth of December 1623. hee hath maintained and published that the Sabbath since the Apostles time was of no force and that euery day is a Sabbath as much as that which we call the Lords day or Sonday Fifthly that he holdeth and maintaineth that the books of Esdras are part of the Canonicall Scripture and that they ought so to be esteemed For the which his erroneous opinions and Schismaticall carriage tending to the disturbance of the peace of the Church and to the seducing of many sillie soules the Court adiudged him to be a dangerous Sectary and one that was well worthy to bee restrained and punished and amongst the rest of the punishments laid vpon him this was one that hee should publikely recant his errors at Pauls Crosse wherein the sentence of that Honourable Court is like to the censure of the Church vpon Schismatickes in the daies of Athanasius in the which time as appeares by c Epist Athanas ad Antioch one of his Epistles if any did fall or reuolt from the Church to Arianisme and afterwards repenting himselfe of his reuolt desired to be reconciled to the Church againe amongst the rest of his punishments enioyned him by the Church for his Apostacle this was one that hee should publikely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renounce or make a Recantation of his Arian heresie For this worthy Sentence all Gods seruants in this City haue great cause to glorifie God yea I hope also his Maiesty will take speciall notice of it for the encouragement of his worthy Commissioners in wel-doing The second Discouerie of Iohn Hetherington which is by his Bookes Come we now to the second Discouerie Hetheringtons Bookes put amongst the Discoueries because they are vnworthy of confutation which is by his Bookes The said Hetherington and his Factious company haue certaine Bookes wherewith they doe vsually seduce and withdraw men and women from the Church of England and these seducing Bookes are of two sorts either such as were made by Hetherington himselfe for it is true which Horace saith scribimus indocti doctique poemata passim Hodiè quidam omnium bonarū literarum prorsus rudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pauculis sophismatibus vt malè deguflata Aristoletis philosophia freti pedibus ac manibus illotis irruant in theolagia professionem Erasmus de vita Hieronymi ignorant idiots in our daies will bee writing Bookes as well as the Learned or such as were made by his predecessor T. L. who was as it seemes the ringleader of this factious company before Hetherington for let vs take notice of this for certainety that when any Sectmaster dies or leaueth a place either amongst Anabaptists or Familists another ordinarily succeeds him in the ministration to vphold the faction The first Booke written by Hetherington himselfe is that against one Smith an Anabaptist wherein vnder a colour of writing against Anabaptists he broacheth but very cunningly his owne familisticall errors In this Booke against Smith printed in the yeere 1610. he cunningly coucheth many dangerous errors to name but some of them for breuity sake At page 1. he acknowledgeth no other Church but that which consists of liuing stones meaning by his Church of liuing stones his owne factious Company as all Schismatickes vnderstand none but themselues whensoeuer they speake of the true Church of Christ Secondly vnto this fansied Church he appropriateth the power of the keyes page 2. 65. falsly interpreting that in Mat. 18. 17. tell the Church that is saith he at page 74. tell it to those little ones borne of God whereas it is meant that we should tell the Gouernours of the Church which are in place and authority wether they bee regenerate or vnregenerate Thirdly at page 7. 8. he arrogateth to his Church the knowledge of infallibility in iudging concerning the members of the same Fourthly at page 81. 82. hee saith that Caesar may command a place in publike so he doe forbid none in priuate wherein hee speaketh cunningly for the liberty of Conuenticles as I thinke any which know him will easily discerne Fifthly at page 86. he saith the Pope hath his power from God and that he must be obeyed wherein hee discouereth his notorious Hypocrisie as being ready if occasion were offered to submit outwardly to Antichrist himselfe Sixthly at page 88. 89. c For mine owne part I will not be peremptory in the interpreting of his meaning but let wise men reade the words and giue sentēce hee seemes cunningly to teach his Proselytes not to scruple at outward circumcision if occasion be offered nor at sitting in the Idols Temple hee would say possibly if hee durst at going to the Masse abusing that in 2 Kings 5. 19. where the Prophet bids Naaman the Syrian goe in peace as though hee had bid him goe in peace to the house of Rimmon whereby it may appeare what this man and his Proselytes would doe if Circumcision were vrged vpon them by the Turke or going to the Masse by the Pope and indeed some of his Proselytes haue beene obserued to say that if hee were at Rome hee would ioyne with them there assoone as with
THE WHITE WOLFE OR A Sermon Preached at PAVLS 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 Minister of Katherine Cree-Church London 1. TIM 1. 3. As I be sought thee to abide still at Ephesus when I went into Macedonis that thou mightest charge some that they teach no other Doctrine HIER aduers LVCIFERIAN Quâ—modo destructa sunt Diaboli Ciuitates in fine hoc est in seculorum consummatione idola corruerunt AT LONDON Printed by GEORGE MILLER dwelling in Blacke-Fryers 1627. TO THE HIGH And Mighty PRINCE CHARLES By the Grace of God King of Great Britaine France and Ireland Defender of the FAITH c. Most Dread Soueraigne c. SEneca saith Lib. 1. de ClemeÌ„tâ—a c. 1. nullum ex omnibus clemeÌ„tia magis quam Regem aut principem decet Clemency becomes no man better then a King or Prince and being fully perswaded that this together with all other both Princely and sauing graces meete in your Maiesties royall breast euen as the lines of a circumference meete in the center or middle point I am encouraged to present this Sermon to your Princely view I know indeed it is not with Kings as * Eidyl 15. v. 26. Theocritus saith it is with persons without imployment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which keepe euery day holy day the imployments and labours of Princes are farre greater then ordinary Subiects can conceiue yet I hope I may say of your Maiesty as * Lib. 1 c. 1. ad Thrasimund regem Fulgentius saith of Thrasimund the King vnto whom he writes te numerosis Regni curis iugiter occupatum feruenti cognoscendae sapientiae dilectatione flammari that howsoeuer your royall heart be much taken vp with manifold cares coÌ„cerning the Kingdome for the common safety of all your Subiects yet it is inflamed also with a godly zeale after the best things your Maiesty is a Defender of the true Christian Faith in which respect you are highly honoured and sincerely beloued of all your true hearted and truely Religious Subiects no doubt they dayly pray for you they blesse God for you they esteeme you the breath of their nostrills and this loue of the Subiects is to be esteemed by Kings their strongest Defence or Castell in respect of ordinarie meanes as * In Orat. ad Nicocl de regno Isocrates saith to Nicocles the King in his Greeke Oration made before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. thinke the loue of the Citizens the safest guard of thy person indeede so it is vnder God There hath bin discouered of late vnto your Maiesties high Commission-Court a dangerous familisticall sectarie one Iohn Hetherington by trade a Boxmaker who hath seduced and withdrawne many as well men as women from the Church of England in the famous Citie of London by his subtile suggestions as hath bin proued against him I cannot more fitly describe him then by the words of my Text Lupus est ouili pelle tectus hee is a Woolfe in a Sheepes-skinne for outwardly if he liue amongst Protestants hee will seeme to be a Protestant if a bare profession ore tenus will serue the turne whilst in the meane time hee may gird at them in his writings and condemne them as adulterous Congregations in his Conuenticles or otherwise Secondly hee will seeme to be a conformable man to the Doctrine of the Church if subtile equiuocations and cunning euasions will passe for conformitie Thirdly hee will seeme an innoceÌ„t person if impudent denials or casting of aspersions vpon honest witnesses will goe for innocency And in this that honourable quicksighted and Eagle-eyed Court deserueth great encouragement in that when they had to deale with one that would deny almost all that was laid to his charge yet they discerned aright of him and accordingly censured him and thus the Greeke Prouerbe is verified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Woolfe thinkes to run from the Eagle and so to escape but all in vaine and amongst those worthy and learned Commissioners he that is the chiefe optimo iure primas agit whose acumen whose soundnesse in the faith whose singular grauity whose happy speech whose excellent parts euery way are the very grace of that venerable Court it may be said of him as * Orat. 30. in laudem Basil Gregorie Nazianzen saith of S. Basil Archbishop of Caesarea whom he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is like vnto Noah vnto whom the Arke of the Church is committed and so kept from drowning whiles it floats in the turbulent waters amongst Haereticks And whiles I am speaking of Ecclesiasticall worthies very dutie will not suffer me to be vnmindfull of him vnder whom the Ministers of London liue as children vnder the care of an indulgent Father his great humility will not suffer him to Lord it ouer the Clergie nor his peaceable disposition to yrannize it may be said of him as * Lib. 4. epist 9 Saint Cyprian Bishop of Carthage saith of himselfe in one of his Epistles Humilitatem meam fratres omnes gentiles norunt diligunt I finde that I haue stirred vp to wrath against my selfe the most part of all the factions in England by this publike Sermon which I made in the defence of Gods eternall truth in loue to my Country and in compassion of weake brethren which are in the most danger of seduction I remember Saint Paul saith that he had fought with beasts at Ephesus after the manner of men and in like sort it befalleth vnto mee at this time I haue to deale with young Foxes which spoyle the Vine of the Church and with Wolues which seeke to strangle the Sheep of Christ but what then so long as I stand for that truth whereof your excellent Maiestie is a defender I doe not doubt of acceptation and if my poore endeauours shall be so happy as to finde acceptation with your sacred person as they haue found in the learned Court before your Maiesties Commissioners and in the audience where the Sermon was preached euen this acceptation greater then all the rest shall be all-sufficient to blunt the edge of all the power of the aduersary and to secure the Author from wrong and violence yea it shall no doubt encourage many able men in the Kingdome to take paines in the suppressing of faction both by preaching and writing so farre as shall be thought fit by authoritie Thus crauing pardon for my boldnesse I beseech almighty God to blesse your Maiesty with long life many happy dayes with abundance of all gifts and graces in this world and with eternall glory in that which is to come Your Maiesties most humble subiect STEPHEN DENISON
these kill with their mouthes by the poysonfull breath which procedeth from the same according to that Adders poyson is vnder their lips Selah Psalme 140. 3. Fifthly when they come with the whole superficies or outside of a Christian profession as e Tertullian lib. de praescriptionibus Superficies Christiani nominiâ— extrinsecus one of the ancients speakes to wit with an outward expression of holinesse with a seeming contempt of the world with prayers fastings teares almes-deeds seeming zeale comely gestures seeming loue seeming patience seeming conformitie seeming humilitie seeming harmelesnesse and the like for it is not vnusuall with Seducers to dissemble an honest life as f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theop ad loc one of the Fathers saith thus the Herodians and Disciples of the Pharisees came to our Sauiour in sheepes cloathing Luke 20. 20. counterfeiting themselues to bee iust men and thus of all other Sects vnder the Sunne the hypocriticall Sect of the Familists together with their Comrades the Anabaptists come amongst vs Christians in sheepes cloathing for they will carry themselues c Hypocrisis mentitur curiosa hypocrisie is spun with a fine thred Chrysolog ser 7. smoothly as though they were very zealous and good Christians when as in the meane time by their pernicious Doctrine and priuate Counsell they cut the very throate of the Gospell and of the true Church of CHRIST the Vse of this followes in the next Section SECT 10. IN sheepes cloathing it being so that seducers come as Woolues in sheepes cloathing this may teach vs diuers things First to take notice of the wofull condition of such Hypocrites they are Christs sheepe onely in outward shew not in heart they are whited Sepulchers a meere outside a painted abhomination The Lord may say of their outward shew as Iacob said of Iosephs Coate Gen. 37 33. this Coate is the Coate of my Sonne some enill beast hath deuoured him So this outward forme of godlinesse is the outward forme of my sonnes and daughters but some euill spirit hath deuoured them which vse it in Hypocrisie Secondly it serues iustly to roproue many of our times who for want of iudgement being blinded with affection are ready to iustifie erroneous persons for a meere outward hypocriticall shew be their doctrines and opinions neuer so pernicious and hereticall which is as if a foolish man or woman should commend a Woolfe to be an innocent and harmelesse creature because hee hath put on a Sheepes-skinne Thirdly it serues to teach such as make shew of Religion to take notice that a meere outside in Religion is not sufficient in Gods sight an Hypocrite yea a damnable seducer may haue an outside he may come in a sheepes skinne as we haue heard but wee must labour for an honest heart for God aboue all respecteth that Fourthly it serues to teach Christians to bee the more wary with whom they do conuerse and whom they heare especially to beware of priuate conuenticles least whilst they thinke to conuerse with true sheepe they meete with Woolues in sheepes clothing Fifthly it serues to teach Gouernors to bee the more warie when cunning seducers come before them for as these Wolues haue their sheepes clothing to deceiue the people withall so they haue their outward yeelding to conformity their equiuocations their externall submissions and the like wherewith to deceiue authority and to rid themselues out of trouble Arius was knowne to yeeld to the Nicaeane Councell as appeares by a Letter of submission which he wrote to Constantine the Great the which Letter is noted by c Lib. Sanctionum Iouerius in the Description of the Nicaean Councell but his yeelding was meerely Hypocriticall to rid himselfe out of trouble for he reteined his blasphemous opinions still and dispersed them in priuate more then before I confesse the Magistrates cannot doe lesse I meane the Church-Gouernors then receiue penitent persons vpon their submission into the Church againe I acknowledge also that the bosome of the Church should be alwaies open to humbled and contrite persons But because Hypocriticall seducers may make it a practice to deceiue Magistrates by fained submission therefore the safest course is which stands also with iustice to inflict vpon them condigne punishment for their former disturbances and then if after their due punishment they wil submit and desire to be receiued to receiue them vpon further tryall I say vpon further tryall for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Prouerbe the Woolfe may change his haire but he will hardly change his minde or nature and thus much may suffice for the first Description of False Prophets which is by their outward habit or externall shew in these words which come vnto you in sheepes Cloathings SECT 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But inwardly they are rauening Woolues IN these words wee haue the second Description of seducers and as the former was by their outward shew so this is by their inward quality Inwardly they are rauening Wolues wherein two things are to bee obserued concerning hereticall seducers First that they are Wolues Secondly that they are rauenous For the first that they are Wolues that is of a lupine or Woluish disposition is manifest not onely by the words of the Text but also by that in Acts 20 29. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieuous Wolues or if you will fat Wolues for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew which signifies fat as some Etymologists haue obserued a fit Epithite for seducers which fat themselues with the blood of soules And hereticall Seducers are fitly compared to Wolues in diuers respects First because as Wolues are dull-sighted in the day but quick-sighted in the night as c Lupus interdiu obtusâ—â—s nocte clarius videt one saith of them euen so pernicious Seducers are oftentimes very acute and sharp-witted for error d Conrad Gesner lib. 1. de quadruped they are able in their fashion hauing their serpentine witts commonly exercised about nothing else to dispute for that yea very idiots such as the Familists and Anabaptists bee will bee brabbling against Learned Ministers in puluere olympico so farre as the english skill will extend but they are dull to apprehend the truth of sound Diuinitie yea they shut their eyes like Owles against that shining light Secondly as the Woolfe deales d Lupus cuÌ„ ouem rapuerit deÌ„tibus eam non laedit sed super dorsiâ—m suum eam suauiter iacêre facit vincent in specul nat lib. 19 c. 83. gently with the sheepe at the first carrying it away vnhurt vpon his backe vntill he haue brought it to the place where he meanes to strangle it Euen so pernicious seducers vse to deale with their Proselytes at the first drawing them into lighter errors but afterwards like grieuous Wolues plucking out the throat of their soules by leading them into blasphemous and damnable haeresies and thus homo
Text. I confesse a c Sebast Munster lib. 2. de insul B. yt learned Writer saith which might seeme a Paradox Nulli sunt Lupi in Anglia that wee haue no Wolues in England but for the true vnderstanding of that Author we must necessarily distinguish of Wolues there be naturall Wolues and mysticall Wolues concerning naturall Wolues and of them he speakes he reporteth truely to the world of our Nation that wee haue none of them ordinarily breeding amongst vs but concerning mysticall Wolues it is quite otherwise in that sense multi sunt Lupi in Anglia we haue many Wolues in England we haue Popish Wolues which haue sought by all possible meanes both by force and flatterie to reduce all to blindnesse and superstition againe as appeares by th hellish Gunpowder-plot neuer to be forgotten in the yeere 1605. and other designes of theirs wee haue Arminian Wolues which make a bridge betweene vs and Popery endeuouring in some points to reconcile the Wolues and the Lambes which the very Heathen n Horat epod 15. dum pecor◠Lupus insestus erit being put for semper Poets being reasonable men haue iudged an impossible taske we haue Anabaptisticall Wolues which iumpe with the Arminians in conditionall election vpon foreseene faith or workes in denying the doctrine of reprobation in the true sense thereof in maintaining vniuersall redemption of all of all sorts in maintaining the doctrine of free-will in defending and pleading for falling from grace or the totall Apostacy of Saints c. Fourthly I would we had not Rosey-crosse-Wolues which turne Diuinity into phansies idle speculations of their own braine esteeming text-men or such as endeauour to keepe to the naturall sense of Scripture not daring to make an allegorie in a Text where the spirit of God desires to be vnderstood without an allegorie to bee vulgar Diuines Vulgares theologos as they inculcate in some of their phansifull bookes boasting also of their ability to worke such miracles as I should tremble to name but because they doe this more priuately being either ashamed or affraid it should come to light I passe it by for the present there may be further occasion heereafter giuen vnto some to lay them open that others may beware of them Lastly I would wee had not Familisticall Wolues and that of diuers sorts as first Familists of the Castalian order which dissent from our doctrine and oppose it in euery syllable thereof and yet like notorious Hypocrites if they be neuer so little questioned will make shew by outward seeming conformity as though they did highly approue the doctrine of our Church and were ready-prest to defend the same which hold also that the Law of God may bee perfectly fulfilled by men in this world which tearme themselues Eagles Angels and Arch-angels which hope in a short time to be inspired with light and illumination as farre as euer Paul or any of the Prophets were which allegorize the places of Scripture concerning Christ dreaming onely of a sactifying Christ and abhorring a iustifying Sauiour expecting saluation indeed by their own works holding that Turkes Pagans may be saued as well as any other if they liue well though they had neuer heard of Christ if their be any of this faction still remaining I wish them speedily to repent for otherwise God no doubt will in time discouer them notwithstanding all their shifts and hypocrisies Secondly I would we had not Gringltonian Familists in the North parts of England which hold First that the Scripture is but for nouices Secondly that the Sabbath is to bee obserued but as a Lecture day Thirdly that to pray for pardon of sinne after one is assured of Gods loue is to offer Christ againe Fourthly that their spirit is not to bee tryed by the Scripture but the Scripture by their spirit Fifthly that we must not now goe by motiues but by motions Sixthly that when God comes to dwell in a man he so fills the soule that there is no more lusting Seuenthly that they see no reason why Ministers should speake against the sinnes of the wicked seeing the wicked man canne doe nothing but sinne Eighthly which boast and thanke God that they haue cast off praying in their Families repeating of Sermons and such like long agoe Ninthly which scoffe at such as make Conscience of words with many other pernitious points Thirdly I would wee had not Familists in the Mountaines which say that they haue quite vanquished the diuel that they are pure from all sinne and that they are neuer so much as tempted to doubt of their spirituall estate Fourthly I would we had not Familists of the Vallyes which bring in their damnable doctrine with faire pretences of weeping of sighing of lifting vp the eyes to heauen of patience of a smooth carryage and the like I would we had not Familists of the scattered flocke which seduce by pretending themselues to bee of them which feare the Lord when they are nothing lesse I would wee had not Familists of Caps his order and of other rankes but amongst the rest of these mysticall Wolues there hath beene discouered of late to his Maiesties High Commission-Court a notable close-deuouring Woolfe one Iohn Hetherington a Boxe-maker whom I may iustly tearme a Woolfe according to the title giuen to seducers in my Text in respect of his pernitious doctrine being the Teacher to a great number of Factious persons about this City and he may fitly be compared to the Woolfe Glanos c Aristol lib. 8. de Hist animal c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seekes to prey vpon men or to the Woolfe Circus which in the cold time when the Mountaines are couered with snow will impudently enter into the very City to seeke for his prey as e In vrbem per famem impudētissimus accedit Gesner recordeth euen so this mysticall Woolfe vseth to prey vpon men as appeares by the multitude of Schismaticall persons whom he hath seduced yea he is growne so impudent that he is entred into this famous City to ceaze vpon his prey there although he know there be vigilant Pastors in it able to resist him But that I may proceed methodically in that which I haue further to write I will confine the remainder to three heads viz. 1. Matter of Discouerie 2. Matter of Confutation 3. Matter of Admonition Concerning Matter of Discouerie I confesse I haue an hard taske for who shall make men beleeue they see a Woolfe when outwardly in the skinne there appeares onely the resemblance of a silly innocent sheepe but I hope I haue to deale with a prudent age of men qui ex vngue Leonem which haue learned to know a Lyon if they see but one of his pawes now I will endeuour to discouer this close Sectary foure waies 1. By the Oathes of honest Witnesses 2. By his owne erroneous Bookes 3. By comparing him with antient Heretickes 4. By applying vnto him the words of my Text. The
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
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 pâ—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 tameÌ„ 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
fidos quid ergo restat veniant adulatores Caluin in Mich. c. 2. v. 11. it is iust with God to leaue such curious persons to bee seduced by false Prophets to their owne eternall destruction Micha 2. 11. Fifthly God doth it that they which are approued may be knowne 1 Cor. 11. 19. a sound Christian is neuer better discerned then when hee is compared with some erroneous and hereticall person hence it is that Saint Augustine saith in one of his e Epist 50. Epistles haeresis enim scandala futura praedicta sunt vt inter mimicos erudiamur ac sic fides dilectio nostra possit esse probatior Wee learne instruction amongst Haereticall enemies thereby our faith and loue are better tryed Thus for the Reasons wherefore God suffreth Haeretickes in his Church Now that you may be preserued from Seducers on euery side which I hartily wish Let mee commend vnto you these Antidotes against seduction by way of exhortation First labour to be well instructed in the grounds and principles of true religion how easily is an house ouerturned which hath no foundation euen so how soone is a man remoued from that truth wherein hee was neuer grounded and rooted for the which cause in the primitiue Church as c Antequam daretur baptismus adultis instituebantur in fidei rudimentis Aug. lib. de fid oper Saint Augustine saith Baptisme was administred to no Heathen turning Christian but vnto such as were first instructed in points of Catechisme and this indeede was an excellent meanes to preuent inconstancie and apostasie Secondly receiue the truth in the loue of it men are hardly drawne from e Tu licet vsque ad Tanaim fugias vsque sequctur amor propert Eleg. lib. 2. ad Cynâ—h vers 1160 that they loue Dauid loued the Law better then Gold and Siluer and hence it was that hee could neuer be drawne from it by any Idolatrous seducer Psal 119. There is no greater cause why many become Apostates from the truth then want of sound loue vnto it Thirdly labour that your knowledge in Religion may be experimentall a man is hardly perswaded by any art against his owne experience tell a man of meane vnderstanding that the Crow is white and the Snow blake yea vse all the logicke you can to proue it you shall neuer perswade him and why because he knowes the contrary by experience euen so if we knew by experience what it were to deny our selues and to depend vpon Christ alone for iustification no Papist should euer be able to perswade vs to trust to humane merits and if wee knew by experience the infinite benefit of Gods Sabbath no Familist should euer preuaile with vs to haue it in contempt n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 experience maketh men resolute Fourthly beware of reading schismatical books Socrates was more resolute in his old age to vnder goe danger then the young men because he had experience Plat. in Euthydem though they be offred vnto you as a friendly gift beware of frequenting the company and conuenticles of seducers though you Be neuer so kindely inuited by false friends seeming friendly gifts tending to seduction are like the Troian horse which was pretended to be the c Pars stupet innupta adnum exitiale mineruae Virgil AEnead lib. 2. gift of Minerua but it proued The destruction of Troy In the Romish Church the common people are not permitted to meddle with our bookes I would they were not in this particular more prouident for Antichrist then we are for Christ Fiftly be practicall in Religion be doers of the will of God and then ye shall know of the doctrine whether it be of God or whether the teacher speakes of himselfe as our Sauiour in effect speaketh Iohn 7. 16. if it be well obserued what kinde of Professors they be ordinarily which fall of from the Church to sects and schismes I doe not doubt but it will easily appeare that for the most part they are such as had a forme of godlinesse but denied the power as Saint Paul speakes of the hypocrites of his time 2 Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon Theophilact saith most truely in his Annotations vpon Matth. 7. whosoeuer shall build his soule vpon the practise of Christs Commandements no temptations shall euer be able to cast him downe Sixtly when you haue any scruple in your consciences repaire not to seducers for resolution but according to Gods ordinance aske the Priests concerning the Law Agg. 2. 11. and seeke the Law at their mouthes Malach. 2. 7. goe to your faithfull Ministers and let them resolue you and if you be tempted by seducers acquaint them with your temptations that they may strengthen you Consider what I say and the Lord giue you vnderstanding in all things An exhortation for Hetherington and all other Sect-masters about the Citie of London or else-where YOu which haue beene the meanes to seduce many silly soules from the truth I beseech you if you be not come to that height of wickednesse as to sit downe in the chaire of scorners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Septuagints render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the chaire of pestilence let my counsell be auaileable with you and break of your vngodly course of seducing Gods seruants I know you rage against mee for going about to reclaime you and for endeauouring to preserue my flocke from your seducements but may it not iustly be said of you in this respect as c Serm. 5. de lapsis Saint Cyprian saith of some in his time Sacerdotibus sacrilegus irascâ—tur atque ò tuam nimiam furiosè dimentiam irasceris ei qui abs te auertere iram dei nititur ei minaris qui pro te domini misericordiaâ—â— deprecatur qui vulnus tuum sentit quod ipse non sentis O Furious man is not this too much madnesse in thee thou art angry with him which endeauoureth to auert Gods wrath from thee thou threatnest him which imploreth mercy for thee at the hands of God which feeles thy wound which thou thy selfe dost not feele But to passe by your furie with compassion I will endeauour to cure you of your phrensie and that two wayes First by shewing you the causes of your disease as a necessary preface and secondly by applying some coraziues by way of exhortation And the causes of your diseases are diuers First ignorance of the true sense of Scripture according to that in Mat. 22. 29. Doe yee not therefore erre not knowing the Scriptures whereupon c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in praefat in Epist ad rom in edit Coâ—â—elin Saint Chrysostome saith much heresie hath first sprung from ignorance of Scripture you thinke as appeares by your practice that you are the onely knowers of Gods minde in his word but alas your owne hearts doe deceiue you many of you are ignorant of the originall tongues wherein the