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
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
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
deriued from the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to diuine and of these diuiners there haue bin two sorts first such as did diuine truely and sincerely thus Agabus was a true Prophet Acts 11. 28. foretelling of a famine which also came to passe in the dayes of Claudius Caesar Secondly such as did diuine falsely or if truely yet not sincerely such as did diuine falsely thus those 400. in 1 King 22. which prophesied that Ahab might goe vp to Ramoth Gilead and prosper were false Prophets as appeared by the euent And thus the heathen Oracles which prophesied as c Lib. 18. de Ciuit. Dei c. 54. Saint Augustine hath it that the Christian Religion should continue but 365. yeares were found lying Oracles our Religion hauing continued already aboue sixteene hundred yeeres Secondly such as did prenunciate truely but not sincerely thus the e Lib. Sibyllin Orac. nine Sibyls which sprung vp amongst the Heathen and prophesied concerning the incarnation of Christ and of his comming to iudgement they were not to be esteemed true Prophetesses because howsoeuer they predicted many truths yet they serued the diuels turne in that which they did seeking the credit of his kingdome and not the glory of God Much like vnto our vnwitching witches which doe some seeming good in the Common-wealth in helping men sometimes to their goods and yet cannot be truely called good members because what good they doe they doe in the diuels name for the crediting of his Kingdome doing a thousand times more mischiefe to mens soules that seeke vnto them then good to their bodies or estates Now here a question may be moued viz. whether the gift of true sincere prediction in matters diuine be vtterly ceased or no. Learned a In Problem Loc. de Prophet temerarium est negare in totum Ecclesiae etiam hodiernae hoc donum Propheticū Aretius saith that it were rashnesse totally to denie the gift of Prophesie to the whole Church at these dayes but with the peace of that learned and worthy man I will be bold to say that the donum Propheticum or gift of Prophesying as it was in the Prophets of old which did breath new Scripture and foretell things to come certainely and infallibly is finally ceased because the Scripture is now so compleat as that nothing must be added thereunto Reuel 22. 18. Secondly the word Prophet is taken sometimes in a large sence and thus it is vsed for a chiefe Speaker or Teacher and in this sence Ministers are called Prophets in diuers places of the new Testament and thus also the Heathen Priests which were c Festus apud Stephan in Thesauro Graeca Linguae Antistites fanorum as one speaketh the Clarkes of the Closset in the Idols Temples were called Prophets Thus in like manner Aratus and Epimenides Heathen Poets are tearmed Prophets in holy Scripture as being chiefe speakers and teachers amongst their Countrimen Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the vsuall word in the Hebrew Bible put for a Prophet comes of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two of the Iewish e Rab. Shelom Rabbines which are best Interpreters of the propriety of their owne language haue noted e Aben Esra in c. 7. Exod. ver 1. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to speake as well as to bud And herein appeareth the vsefulnesse of the Iewish Doctors in that they goe beyond all the Lexicons in the world for the naturall deriuation of the Hebrew words of the old Testament from the right roots in the right sense indeede they are mad Interpreters of the matter of Scripture therein God hath iustly cast vpon them the spirit of slumber but they are acute Interpreters of the words Here in my Text the word Prophet is taken in the large sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Prophets being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Teachers by a Synecdoche speciei magis exquisitae as c Alfledius in rhetor Rhetoricians speak a more particular tearme being vsed for a more generall For it is not ment of such Mountebankes as tooke vpon them to foretell things to come which commonly are the obiects of scorne and dirision that we should beware of them Although it is true we must take heed of harkning vnto such but rather of such impostors and seducers as tooke vpon them to be chiefe speakers amongst others pretending either to speak immediately from God by reuelation as deified or rather diabolized familists or illuminated or rather occaecated anabaptists and other enthusiasts make their deluded proselites beleeue they doe or else to speake from the Oracle of Gods word by an especial insight as they suppose giuen vnto them to interpret Gods meaning in sacred writ as the Pope pretendeth he hath And lest that any should erroniously iudge that by false Prophets here are meant onely erronious Ministers and such as are in orders wee are to know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to the proper signification as much as falso Prophetae that is such as properly are not prophets but onely pretend themselues to be so and in this respect false guides amongst the people are as well meant here by pseudoprophets as amongst the Ministers Thus much for the title giuen by our Sauiour to deceiuers of mindes and that by way of exposition as for the Vse and application it followes in the next Section saue one SECT 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beware yee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly adhibete apply yee as though hee had said apply your minde or heart This word is taken in two senses First in the sense of attending in 2 Pet. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee haue a more sure word of the Prophets to the which yee doe well that you doe attend Secondly in the sense of bewaring in Mat. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware least you giue your almes to be seene of men In which sense also the Heathen man vseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet in Enchir c. 36. take heede least thou be as little children which sometime affect to be a Philosopher sometimes to be a Publicane sometimes to be a Rhetoritian and sometimes to be Caesars Tutor In my Text the word is taken in the latter sence namely for bewaring as you haue it faithfully translated in our last English translation vnto which also the Syrian translation agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the forme ithpehal signifies be ye forewarned and the Arabicke in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ocdshorou which in the first coniugation in the imperatiue mood signifies Cauete beware yee or take ye heed Thus for the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of false Prophets Our Sauiour giues this caueat both to his Disciples
much prophanation of the Sabbath In the yeere 1582. Ian. 13. being the Lords day the scaffolds in Parisgarden fell vnder the people at a Bearebaiting so that eight were sodainly slaine and many others hurt and maimed Also a certain Nobleman vsually prophaning the Sabbath by hunting had a childe by his Lady which had an head like a dogs head with eares and iawes answerable making also a noise when it cried like an Hound In like manner a woman as I am informed preparing a paire of stockings for the market vpon the Lords day with a pan of coales at Parshore in the Countie of Worcester her house was burnt and two and twenty more vpon the same day It is certaine there were so many houses burnt and that vpon the Lords day for that appeares by the Briefe which was gathered at the Churches And that the fire came by this meanes some that then dwelt in the towne said vnto mee that they would be deposed of the truth of it All which may be faire warnings to forewarne not onely prophaners of the Sabbath but also all such as by their pernicious doctrine teach men to prophane it Seauenthly there is infinite necessitie of a Lords day or Sabbath First for the rest of poore Seruants and Cattell which otherwise might sinke vnder the burden of vncessant labour Secondly for the sanctification of euery one of vs how worldly minded should the best of vs grow if we had not the Sabbath to take of our hearts from the world Thirdly for the instruction of the ignorant what instruction haue many thousands in this Kingdome and elsewhere but onely that which they receiue vpon the Sabbath day Fourthly for Gods worship and publike seruice when is God publikely worshipped in the Countrey ordinarily but vpon the Sabbath Obiections against the Sabbath answered HAuing thus proued the Moralitie of the Sabbath come we now to answer the Obiections which the Familists and their adherents bring to infringe the same First 1. Obiection you keepe not say they the same day which the Iewes kept and therefore you grant by your owne practise that the Law of the Sabbath is not Morall I answer they might as truely say our practise in receiuing the Lords Supper in the morning doth proue that that blessed Sacrament is abolished because wee obserue not the same circumstance of time We keepe not indeede the Iewish Saturday as the Thraskites but we celebrate the Lords day the Sabbath being not abolished but altered from the Saturday to the Sonday and that by order from Christ himselfe who immediately before his ascension instructed his Apostles in things belonging to the Kingdome of God Acts 1. 3. and the Sabbath I hope is one speciall thing belonging to Gods kingdome yea our Sauiour taught vs by his owne example to celebrate this day appearing to his Disciples after his resurrection especially vpon it Iohn 20. 19. 26. Moreouer the example of the Apostles themselues which celebrated this day Iohn 20. 19. 26. should be a forcible motiue vnto vs to doe the like for wee are bound to follow them as they follow Christ 1 Cor. 11. 1. and the occasion of the alteration of the Sabbath was extraordinary namely the resurrection of our Lord which fel out not vpon the Iewish Saturday but vpon our Sonday Mat. 28. 1. an occasion which may very well deserue the honor of the day before that of Gods resting frō the works of creation although both the occasiōs are very renowned Secondly 2. Obiection whereas they obiect that in Exod. 31. 13 14 15 16. and Ezek 20. 12. where the Sabbath is tearmed a signe I answer euery caeremonie is a signe but euery signe is not a caeremonie The Sacraments are signes Rom. 4. 11. and yet not fading caeremonies Thirdly whereas they obiect that in Col. 2. 16. Let no man iudge you in respect of Sabbaths 3. Obiect and that in Gal. 4. 10 11. Ye obserue dayes and times and moneths and yeares I am in feare of you I answer by Sabbaths in those places are meant certaine caeremoniall dayes amongst the Iews viz. their feast of Tabernacles their new Moones and the like for these are tearmed Sabbaths Leuit. 23. 24. and the Apostle doth sufficiently expresse himselfe to intend such dayes and not the morall Sabbath naming new Moones and other caeremoniall times The like may be answered vnto that in Rom. 14. 5. one man esteemeth one day aboue another another man esteemeth euery day alike c. It is not meant that the Church made no difference in those times between the Lords day and any other day as the Familists would peruert it but that they which were better informed then others made no difference betweene the ancient Caeremoniall dayes which were now abolished and other common dayes Fourthly 4. Obiect whereas they alleadge that in Mat. 12. 1 2 3 4 5 6 7 8. and Mar. 2. 23. as though our Sauiour had defended the breach of the Sabbath so by consequence had abrogated it I answer it is the scope of our Sauiour in those places to defend the lawfulnesse of works of mercy and works of necessitie and not in any sort to plead for the abrogation of the Sabbath much lesse of the Lords day Fiftly 5. Obiect whereas they obiect that in Iohn 5. 8. where our Sauiour commands a manifest seruile worke to be done vpon the Sabbath namely the carrying of a Bed I answer the carrying of the Bed in that place is not commanded as a seruile worke but to confirme the truth of a Miracle tending greatly to Gods glory euen as our Sauiour commanded to giue meat to the Damosell whom he raised from death Luk. 8. 55. not so much for necessity as for the confirmatiō of the truth of the Miracle wrought vpon her Sixtly 6. Obiect whereas they obiect that in Heb. 4. 3. 9. we that haue beleeued doe enter into rest whereby it might seeme that the Sabbath of Christians or their rest is meerely mysticall I answer that place of Scripture doth not treat of the morall Sabbath as though that were mysticall but of our eternal rest in heauen whereinto we enter at our death by faith in Christ Iesus Seauenthly 7. Obiect whereas they obiect that in Luke 24. 13. 23. 33. where Cleophas and the other Disciple went to Emmaus which was sixtie surlongs from Hierusalem that is about seauen miles a mile consisting of eight furlongs and returned againe the same day which was vpon that day which we call the Lords day and therefore that they made no such scruple of working or trauelling vpon the Lords day as we doe I answer it was not knowne to all the Disciples this being the very day of Christ his resurrection that they ought to celebrate the first day of the weeke and therefore it was no maruell if they trauelled vpon that day The good women which made scruple to annoint the body of Christ vpon the Sabbath made no