THE WHITE WOLF OR, A Sermon Preached at PAUL'S Cross, Feb. 11. being the last Sunday in Hilary Term, Anno 1627. and printed somewhat more largely than the time would permit at that present to deliver. Wherein Faction is unmasked, and justly taxed without malice, for the safety of weak CHRISTIANS. Especially, the Hetheringtonian Faction grown very impudent in this City of late years, 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. adverse. LUCIFERIAN. Qu●modo destructa sunt Diaboli Civitates, & in fine, hoc est in seculorum consummatione, idola corruerunt AT LONDON, Printed by GEORGE MILLER, dwelling in Blackfriars. 1627. TO THE HIGH And Mighty PRINCE CHARLES, By the Grace of God, King of Great Britain, France, and Ireland, Defender of the FAITH, etc. Most Dread Sovereign, etc. SEneca saith, Lib. 1. de Clemēt●a c. 1. nullum ex omnibus clementia magis quam Regem aut principem decet; Clemency becomes no man better than a King or Prince, and being fully persuaded, that this, together with all other both Princely and saving graces meet in your Majesty's royal breast, even as the lines of a circumference meet in the centre 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 employment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which keep every day holy day: the employments and labours of Princes are fare greater than ordinary Subjects can conceive: yet I hope I may say of your Majesty, as * Lib. 1 c. 1. ad Thrasimund regem. Fulgentius saith of Thrasimund the King unto whom he writes, te numerosis Regni curis iugiter occupatum, feruenti cognoscendae sapientiae dilectatione flammari; that howsoever your royal heart be much taken up with manifold cares concerning the Kingdom, for the common safety of all your Subjects, yet it is inflamed also with a godly zeal after the best things; your Majesty is a Defender of the true Christian Faith, in which respect you are highly honoured and sincerely beloved of all your true hearted and truly Religious Subjects: no doubt they daily pray for you, they bless God for you, they esteem you the breath of their nostrils, and this love of the Subjects is to be esteemed by Kings their strongest Defence or Castle in respect of ordinary means; as * In Orat. ad Nicocl. de regno. Isocrates saith to Nicocles the King, in his Greek Oration made before him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. e. think the love of the Citizens the safest guard of thy person: & indeed so it is under God. There hath been discovered of late unto your Majesty's high Commission-Court, a dangerous familisticall sectary, one john Hetherington, by trade a Boxmaker, who hath seduced and withdrawn many as well men as women from the Church of England, in the famous City of London, by his subtle suggestions, as hath been proved against him. I cannot more fitly describe him then by the words of my Text; Lupus est ovili pelle tectus: he is a Wolf in a Sheepes-skinne: for outwardly if he live amongst Protestants, he will seem to be a Protestant, if a bare profession o'er tenus, will serve the turn, whilst in the mean time he may gird at them in his writings, and condemn them as adulterous Congregations in his Conventicles or otherwise. Secondly, he will seem to be a conformable man to the Doctrine of the Church, if subtle equivocations and cunning evasions will pass for conformity. Thirdly, he will seem an innocent person, if impudent denials or casting of aspersions upon honest witnesses will go for innocency. And in this, that honourable quicksighted and Eagle-eyed Court deserveth great encouragement; in that, when they had to deal 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 Greek Proverb is verified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Wolf thinks to run from the Eagle, and so to escape, but all in vain: and amongst those worthy and learned Commissioners, he that is the chief, optimo iure primas agit: whose acumen, whose soundness in the faith, whose singular gravity, whose happy speech, whose excellent parts every way are the very grace of that venerable Court: it may be said of him as * Orat. 30. in laudem Basil. Gregory Nazianzen saith of S. Basil Archbishop of Caesarea (whom he styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that he is like unto Noah, unto whom the Ark of the Church is committed, and so kept from drowning, whiles it floats in the turbulent waters amongst Heretics. And whiles I am speaking of Ecclesiastical worthies, very duty will not suffer me to be unmindful of him, under whom the Ministers of London live as children under the care of an indulgent Father: his great humility will not suffer him to Lord it over the Clergy, nor his peaceable disposition to yrannize: it may be said of him as * Lib. 4. epist. 9 Saint Cyprian Bishop of Carthage saith of himself in one of his Epistles; Humilitatem meam & fratres omnes & gentiles norunt & diligunt. I find that I have stirred up to wrath against myself the most part of all the factions in England by this public Sermon, which I made in the defence of God's eternal truth, in love to my Country, and in compassion of weak 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 unto me at this time: I have to deal with young Foxes which spoil the Vine of the Church, and with Wolves, which seek to strangle the Sheep of Christ: but what then? so long as I stand for that truth, whereof your excellent Majesty is a defender, I do not doubt of acceptation, and if my poor endeavours shall be so happy as to find acceptation with your sacred person as they have found in the learned Court before your Majesty's Commissioners, and in the audience where the Sermon was preached, even this acceptation greater than all the rest, shall be all-sufficient to blunt the edge of all the power of the adversary, and to secure the Author from wrong and violence; yea, it shall no doubt encourage many able men in the Kingdom to take pains in the suppressing of faction, both by preaching and writing, so fare as shall be thought fit by authority. Thus craving pardon for my boldness, I beseech almighty God to bless your Majesty with long life, & many happy days, with abundance of all gifts and graces in this world, and with eternal glory in that which is to come. Your Majesty's most humble subject, STEPHEN DENISON, Minister of Cree-Church, London. To the Christian Reader. THou which hast a tender conscience, and desirest nothing so much as to know the right way to heaven, having also many doubts, which cause thee to run up and down, sometimes to the public Congregations, and other sometimes to private Conventicles, for resolution. I have for thy sake and safety undertaken this pains; whereby I have incensed many factious persons against myself, exposed my good name to the obloquy of a thousand bad tongues, and made somewhat to bold with my own Flock whilst I was painfully employed in this more laborious work, which concerns a more general and public good I have had no help in this service, save only the good Assistance of Authority, for the which I hope I shall praise God as long as I live, and the testimonies of honest witnesses. For howsoever there were many which disliked the Hetheringtonian Faction, abhorred their opinions, complained of them to Ministers in secret, and murmured against them which should see these things reform, yet for any that would lend their helping hand to set forward this matter of so great importance for the common safety of the Church: I found none, unless it were according to the Latin Proverb post bellum suppetiae. I met also with many discouragements, some in their ignorance would be ready to say, that though this faction held some absurd points, yet that they held nothing against the foundation; not understanding how they undermine Religion at the very root of it: for grant unto them this, that our Church is no true Church of Christ, that our Ministers are no true Ministers of the Gospel, that our best Professors are Pharisees, The WOLF in a Sheep's Skin. BUT BEWARE OF FALSE PROPHETS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. MAT. 7. 15. But beware ye of false Prophets which come unto you in Sheep's clothing, but inwardly they are ravening Wolves. SECTION 1. IN this Chapter and the two former we have that famous and learned Sermon of our Saviour, made by him in the Mount, graphically penned and set down by our holy Evangelist Saint Matthew, one of the blessed penmen of sacred Scripture, and secretary to the holy Ghost. In the description of which Sermon we have three main parts; the Preface, the Narration, and the Conclusion: the Preface in the first and second Verses of the fift Chapter, wherein are expressed diverse necessary circumstances belonging to the Sermon: as first, the Author of it he. i e. jesus Christ. Secondly, the place, a Mountain. Thirdly, the gesture used by our Saviour, fitting down. Fourthly, the persons whom he taught his Disciples. Fiftly, the manner of expression, when he had opened his mouth. The narration gins at the third verse of the fift Chapter, and endeth in the 23. verse of the seaventh Chapter, and it is partly consolatory from the third verse to the end of the 12▪ and therein our Saviour demonstrateth the procreant causes of true happiness for the comfort of weak Christians. Partly exhortatory from the 13. verse to the end of the 16. and therein he exhorteth his Disciples to walk worthy of their most holy calling. Partly interpretatory from the 17. verse to the end of the fifth Chapter: and therein he vindicates diverse of the Commandments from the false glosses of the Scribes and Pharisees. Partly dehortatory in all the sixth Chapter and beginning of the seven. In the sixth he dehorteth his Disciples from two Pharisaical sins, viz. vainglory concerning alms deeds, fasting & prayer from the first verse to the end of the 18. and covetousness expressed by worldly cares from verse the 19 to the end of the Chapter. This Dehortatory part is also continued in the beginning of the seaventh Chapter from the first verse to the sixth, and therein he dehorteth from two sins more, to wit, rash judgement, vers. 1, 2, 3, 4, 5. and rash communicating of holy things to unworthy persons, vers. 6. partly excitatory to the duty of prayer, vers. 7, 8, 9, 10, 11. partly declaratory demonstrating the main thing, the Law and the Prophets aim at in their doctrine. Partly directory concerning the way to heaven, vers. 13, 14. and partly premonitory, giving warning concerning false Prophets, and other things depending thereupon, from vers. 15. to the end of the 23. Then in the last place we have the Epilogue or Conclusion from the 24. verse to the end of the seaventh Chapter, wherein we have Christ his application of his whole Sermon, ver. 24, 25, 26, 27. expressed by an elegant comparison taken from builders, and the effect which followed upon this excellent pithy Sermon in the hearts of the hearers, which was astonishment or admiration in the two last verses. By the which Logical Analysis we may conceive, that this Text is a main part of the narration or subject matter of the Sermon itself, being the very premonition concerning false Prophets, and also upon what occasion it is brought in, namely immediately upon a direction given concerning the straight way to heaven in the two verses going before: and it is as if our Saviour had said, I know my dear Disciples that you hearing of the narrow way which leadeth to happiness, will be desirous after the manner of travellers to ask all that you meet but especially those which seem to be Prophets, concerning this way for your better confirmation and conduction. But let me forewarn you of all other to beware how you ask direction of false guides: for they instead of directing you, will set you quite out of the way, as it is the c Haeresis enim rectè gradientes ab itinere suo deviare & ad se divertere docet. Hier. in 9 proverb. manner of Heresy so to do. In the Text itself we have two parts: First, our Saviour's caveat given to his Church concerning Seducers, in these words; Beware of false Prophets. Secondly, his lively description of them, in the rest of the Text. In the first we have two things; a title, False Prophets; and a caution, beware ye. In the second our Saviour gives a double description of seducers: and first he describeth them by their outward habit, or external show; they come unto you in Sheep's clothing. Secondly, by their internal quality or disposition, but inwardly they are ravening Wolves. In the handling of this Text we will observe this method. First, we will speak of the intent, or of the Text in general. Secondly, of the extent, or of the particular application thereof. SECT. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of false Prophets. FAlse Prophets.] Having dispatched the Logical Analysis, and divided the Text into its several branches, in the former Section: come we now (Christo duce) to the particulars as they have been placed in the Division. And first of the first: namely the title, false Prophets. The word Prophet is used in two senses in the Scripture; in a strict sense, and in a large: in a strict, and thus it is put for a prenunciator or foreteller of things to come, being derived from the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to divine: and of these diviners there have been two sorts: first, such as did divine truly and sincerely, thus Agabus was a true Prophet, Acts 11. 28. foretelling of a famine, which also came to pass in the days of Claudius Caesar. Secondly, such as did divine falsely, or if truly, yet not sincerely: such as did divine falsely, thus those 400. in 1 King. 22. which prophesied that Ahab might go up to Ramoth Gilead and prosper, were false Prophets, as appeared by the event. And thus the heathen Oracles, which prophesied (as c Lib. 18. de Civit. Dei. c. 54. Saint Augustine hath it) that the Christian Religion should continue but 365. years, were found lying Oracles, our Religion having continued already above sixteen hundred years. Secondly, such as did prenunciate truly but not sincerely: thus the e Lib. Sibyllin Orac. nine Sibyls which sprung up amongst the Heathen, and prophesied concerning the incarnation of Christ, and of his coming to judgement, they were not to be esteemed true Prophetesses, because howsoever they predicted many truths, yet they served the devils turn in that which they did: seeking the credit of his kingdom, and not the glory of God. Much like unto our unwitching witches, which do some seeming good in the Commonwealth in helping men sometimes to their goods, and yet cannot be truly called good members, because what good they do they do in the devil's name, for the crediting of his Kingdom; doing a thousand times more mischief to men's souls that seek unto them, then good to their bodies or estates. Now here a question may be moved, viz. whether the gift of true sincere prediction in matters divine be utterly ceased or no. Learned a In Problem Loc. de Prophet temerarium est negare in totum Ecclesiae etiam hodiernae hoc donum Propheticum. Aretius saith, that it were rashness totally to deny the gift of Prophecy to the whole Church at these days; 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 certainly and infallibly, is finally ceased, because the Scripture is now so complete, as that nothing must be added thereunto, Reuel. 22. 18. Secondly, the word Prophet is taken sometimes in a large sense, and thus it is used for a chief Speaker or Teacher: and in this sense Ministers are called Prophets in diverse 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 Clerks of the Closet in the Idols Temples, were called Prophets. Thus in like manner Aratus and Epimenides Heathen Poets are termed Prophets in holy Scripture as being chief speakers and teachers amongst their Countrymen. Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the usual word in the Hebrew Bible, put for a Prophet, comes of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two of the jewish e Rab. Shelom. Rabbins which are best Interpreters of the propriety of their own language have noted, e Aben Esra in c. 7. Exod. ver. 1. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to speak as well as to bud. And herein appeareth the usefulness of the jewish Doctors, in that they go beyond all the Lexicons in the world for the natural derivation of the Hebrew words of the old Testament from the right roots in the right sense: indeed they are mad Interpreters of the matter of Scripture, therein God hath justly cast upon 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 sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false Prophets being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false Teachers, by a Synecdoche speciei magis exquisitae, as c Alfledius in rhetor. Rhetoricians speak; a more particular term being used for a more general. For it is not meant of such Mountebanks, as took upon them to foretell things to come, which commonly are the objects of scorn and derision, that we should beware of them. Although it is true we must take heed of harkening unto such; but rather of such impostors and seducers as took upon them to be chief speakers amongst others, pretending either to speak immediately from God by revelation, as deified or rather diabolized familists, or illuminated or rather occaecated anabaptists and other enthusiasts make their deluded proselytes believe they do, or else to speak from the Oracle of God's word by an especial insight as they suppose, given unto them to interpret God's meaning in sacred writ, as the Pope pretendeth he hath. And lest that any should erroneously judge that by false Prophets here are meant only erroneous Ministers, and such as are in orders, we 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 only pretend themselves 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 given by our Saviour to deceivers of minds, and that by way of exposition; as for the Use and application, it follows in the next Section save one. SECT. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beware of false Prophets. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beware ye: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly adhibete, apply ye; as though he had said apply your mind or heart. This word is taken in two senses: First, in the sense of attending in 2 Pet. 1. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have a more sure word of the Prophets, to the which ye do well that you do attend. Secondly, in the sense of bewaring in Mat. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beware lest you give your alms to be seen of men. In which sense also the Heathen man useth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet in Enchir. c. 36. take heed lest thou be as little children, which sometime affect to be a Philosopher, sometimes to be a Publican, sometimes to be a rhetorician, and sometimes to be Caesar's Tutor. In my Text the word is taken in the latter sense, namely for bewaring, as you have it faithfully translated in our last English translation; unto which also the Syrian translation agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the form ithpehal signifies, be ye forewarned; and the Arabic in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ocdshorou, which in the first conjugation in the imperative mood signifies Cavete, beware ye, or take ye heed. Thus for the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beware of false Prophets. Our Saviour gives this caveat both to his Disciples present, and also to all succeeding Christian Churches, to the end of the world. To his Disciples present, because in their very c Teste josepho lib. 18. c. 2. antiquit. days the Church was annoyed with diverse pernicious Sects: with the Pharisees, which like unto our Papists, held justification by humane merits: with the Saducees, which held like unto our Atheists, that the soul perisheth with the body: with the Essens, which thought themselves to be free from all humane authority: like unto our Anabaptists, whom I term ours, not because they are of us, but because like unwelcome guests, they will needs live amongst us: for this cause Christ forewarneth his Disciples here to beware of false Prophets, that is, to beware of the Pharisees, lest their judgement should be corrupted in the main, namely concerning the Doctrine of justification. Secondly, to beware of the Saducees, lest by their Atheism they themselves should be weakened in their faith. Thirdly, to beware of the Essens, lest by their example they should shake of the yoke of subjection. And in this our blessed Saviour should be a pattern to all the Ministers of the Gospel, to teach them to the uttermost of their power to endeavour to beat down the Errors that either spring up, or else are most rise in their times. Tit. 1. 9 1 Tim. 1. 3, Secondly, this caveat is also given by our Saviour to all succeeding Churches, because he foresaw by the spirit of Prophecy, that many false Prophets would arise in after times, Mat. 24. 24. he foresaw Antichrist arising in the West in the Roman Chair, from the days of Boniface the third, who ambitiously obtained of c Teste Platina in vita eiusdem Bonifacij. Phocas the Emperor, to be called the Aecumenicall or Universal Bishop of the whole Christian world; and therein approved himself to be praecursorem Antichristi (as c In Epist. lib. 4. Epist. 76. Gregory the first speaks) the very forerunner of Antichrist; and so by consequence all the Popes that ever have succeeded him in that sea, to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that great Antichrist. Secondly, he foresaw many false Prophets arising in the virgin-time of the Church, in the first 500 years after his ascension, and therefore forewarneth his Church which were to live in those ages, to beware of false Prophets, as he fore warneth us and all Churches that have lived before us for the space of a thousand years and upwards in the times of Antichrist, or that ever shall live hereafter to the end of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to beware of the Pope, and his Antichristian Doctrine. And this must teach weak Christians not to take scandal, though there be many strangely affected in religion at these days. Christ told us beforehand that false Prophets would arise, and wished us to beware of them, but not to be offended or to take offence at the truth because of them. And to the end we may not think it strange to see so many Sects and Schisms in our days, I think it not impertinent to name the several sorts of Sectaries and Haeretickes which have sprung up in the most pure ages of the Church, viz. in the first 500 years after Christ. A Catalogue of Sectaries and Haeretickes which sprang up in the Primitive Church collected by Saint Augustine Lib. de Haeresibus, out of Eusebius and Epiphanius. 1 Simonianis. 2 Menandriani. 3 Saturniniani. 4 Basilidiani. 5 Nicolaitae. 6 Gnostici. 7 Carpocratiani. 8 Cerinthiani. 9 Nazaraes'. 10 Hebiones. 11 Valentiniani. 12 Secundiani. 13 Ptolemai. 14 Marcitae. 15 Colarbasij. 16 Heracleonitae. 17 Orphitae. 18 Caini. 19 Sethani. 20 Archontici. 21 Cerdoniani. 22 Macionitae. 23 Apellitae. 24 Severeani. 25 Taciani. 26 Cataphryges'. 27 Peputiani. 28 Artotyritae. 29 Tessarescaedecatitae. 30 Alogiani. 31 Adamiani. 32 Elcescitae. 33 Theodotiani. 34 Melchesidechitae. 35 Bardesanita. 36 Noetiani. 37 Valesij. 38 Cathari. 39 Angelici. 40 Apostolici. 41 Sabelliani. 42 Oregeniani. 43 Originiastae. 44 Paul●●jta. 45 Ph●tiniani. 46 Manichaei. 47 Hierachitae. 48 Melitiani. 49 Ariani. 50 Vadianis. 51 Semiariani. 52 Macedonianis. 53 Aeriani. 54 Pauliani. 55 Apollinaristae. 56 Antidicomarianitae. 57 Psalliani. 58 Metangismonitae. 59 Seluciani. 60 Proclianitae. 61 Patriciani. 62 Ascitae. 63 Patralorinchitae. 64 Aquarij. 65 Caluthiani. 66 Florimiani. 67 De mundi. statu dissentientes. 68 Nudis pedibus ambulantes. 69 Donatistae. 70 Priscilliani. 71 Cum her●inibus non manducantes. 72 Rhetorani. 73 Christi divinitatem passibilem dicentes. 74 Triformem deum putantes. 75 Aquam deo Coaeternam tenentes. 76 Corpus hominis non animam esse imaginem dei asserentes. 77 Innumerabiles mundos opinantes. 78 Animas converti in daemons tenentes. 79 Omnes liberatos fuisse apud inferos Christi discensu putantes. 80 Christi de patre nativitati initium a tempore dantes. 81 Leciferiani. 82 jovinianistae. 83 Arabici. 84 Heluidianis. 85 Paterniani. 86 Tertullianistae. 87 Abeloitae. 88 Pelagiani. unto which may be added Nestoriani, & Euticiani. What all these Haeretiks held the learned may read c August. lib. de hares. Tom. 6. ibidem. These I say sprang up in the more pure times of the Church, and therefore it is no marvel if there be so many Schismatics and Sectaries in our times. Neither let Papists or others reproach the Church, or say it is no Church, because many sects are in it: for as a Cornefield retains the name of a Cornefield, though it have many blew-bottles and other stinking weeds growing up amongst the Corn; even so the Church is a Church, although many Schismatics like so many tares are sown in it by the means of the envious man of hell. And indeed the Papists have little reason of all other to object against us the multitude of sectaries, considering how faction abounds and superabounds amongst themselves. Have they not the Thomists against the Scotists, and the Scotists against the Thomists, and the Occhamists against them both? have they not the jesuites against the Friars, and the Friars against the jesuites, and the Masspriests envying both? yea, what are their several orders of Franciscanes, Dominicans, Augustinians, and such like, but so many different factions amongst themselves disagreeing, although like Sampsons' Foxes they be tied together by the tails with firebrands between, being overawed by the Pope the Arch-sectarie, and the Inquisition-tortures. SECT. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beware of false Prophets. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beware: where observe, First, that it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number, as though our Saviour had spoken only to some one man, that he should beware of false Prophets. Secondly, that it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dual number, as though he had spoken to some two in the world; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number, to intimate that he spoke unto all that ever should take upon them the title of Christians to the end of the world. And indeed it is the duty of all Christians, of what rank soever they be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to beware of false Prophets. First, Kings and Princes must beware of them, and that both in respect of themselves, and also in respect of their subjects. In respect of themselves, they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to themselves, lest any son of Belial, or any instrument of Antichrist be so impudent as to press into their royal presence to seduce them, and this they had need to look unto with infinite circumspection; because the beloved Disciple Saint john in his Apocalypses, c. 16. v. 13, 14. gives them an item, that three unclean spirits like frogs shall come out of the mouth of the Dragon, and out of the mouth of the false Prophet, being spirits of Devils working miracles, and going forth to the Kings of the earth, and of the whole world, etc. Secondly, Princes must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beware of false Prophets in respect of their subjects. They must take the Foxes, the young Foxes which spoil the Vines, Cant. 2. 15. they must not give any toleration to Idolatry in the Lord's Land; but like good josias, in their time they must take away all the abominations, and cause all men to serve the Lord, 2 Chron. 34. 33. Princes are Shepherds of the people, so the Evangelicall Prophet Esay styleth them in his 44. Chapter verse 28. that saith of Cyrus, he is my Shepherd, etc. and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dryantem etiam pastorem populi. Homer the King of Poets gives them the like title, in the first of his Iliads terming Dryas a Shepherd, who was indeed the Prince or C●●ef-taine of the people. Now as it is the care of Shepherd's not to suffer noisome Beasts, Wolves, and the like, 〈◊〉 have their dens amongst their Sheep: even so it ought to be the care of all Christian Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abigere Lupos, not to suffer Idolaters to set up their abominations in any part of their Kingdom: the danger that may in any sort accrue unto Princes (whose souls do thou O Lord always bind up in the bundle of life) comes not by denying unto Idolaters that which tends to their own hurt, no more then evil unto indulgent Parents by denying knives and poison to their Children, when they earnestly cry for such things, but the danger is rather in satisfying their unlawful and sinful desires, for herein they provoke God's anger against themselves, 1 Kin. 11. 9 Reuel. 2. 20. Secondly, Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beware of false Prophets. They must beware of reading and preferring the erroneous postils of pseudoprophets before the Orthodox writings of sound Divines: the want of this good take heed is the cause that many young Ministers come quickly to be corrupted in their judgements, and instead of teaching, do rather corrupt others. Secondly, they must beware in respect of their flock (caveant Ministri) lest while they sleep the enuibus man sow tares, as it is in the Gospel. c Mala est pax▪ & concordia quae inter pastors & Lupos est, Che●nitius in harmony. Euangel. Thirdly, they must beware of entertaining peace with common seducers, that is an evil peace and a bad concord indeed which is between the Shepherds and the Wolves, as a learned man speaketh. Thirdly, they (and I do not exclude myself) must beware of being conversant, or familiar; or delighting in the company of the enemies of God's truth, and of his servants: it is recorded by Eusebius concerning john the beloved Disciple of Christ, that when Cerinthus that damnable haeretick came into the same Bath where john was washing himself, the Apostle sprang or leapt out of the Bath, as the Author e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Euseb. lib. 4. Eccles. hist. c. 14. significantly speaketh, fearing lest God should have shown a visible judgement upon him by the fall of the roof of the Bath, if he had remained in the company of such a wretch. Oh that there were such an abhorring in us Ministers at these days, for surely than errors would not so thrive as they do. Fourthly, Ministers, must take diligent notice of the errors that spring up in their times, as the learned Fathers did in their days, and by their preaching must beat down to their power the same errors. It is reported concerning the Mother of Gregory Nazi●nzene, by some (although it be somewhat otherwise recorded by others in the life of the same reverend Father) That she dreamt when she was conceived of that worthy light of the Church, that she had in her womb a white whelp which by his barking should drive away the Wolves from the Sheepfold. I stand not upon the History, but I wish that all the Ministers of England were such white whelps as Gregory Nazianzen was, and that their preaching were like unto his barking to fear away the wolves from the sheepfold of jesus Christ. Thirdly, the people must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: beware of false Prophets. For first they must beware of hearing them, either publicly if at any time they intrude themselves, or privately in their clandestine or secret conventicles. The Sheep of Christ will not hear the voice of a stranger, but fly from him, john 10. 5. It is recorded by Theodorite, that when Lucius an arian Bishop came and preached amongst the Antiochians broaching his damnable errors, the people e Lib. 4. Eccles. hist. c. 20. in hist. trip. forsook the Congregations at the least for the present, having indeed been sound taught before by worthy Athanasius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oh that the people of this age had their wits thus exercised to judge betwixt truth and falsehood: but alas at these days, if error come but masked with a pretence of zeal & a thundering voice, it is readily received for truth by the common multitude, yea I would there were not many that make a great profession of religion, and yet are thus silly. SECT. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beware: in that our Saviour only mentions here a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a duty of bewaring of false Prophets, ergo, it may fitly be demanded and that as a case of conscience, whether it be lawful for the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put false Prophets to death. In the which question we must carefully note whom we are to understand by false Prophets. And by false Prophets in this question concerning life and death, we are not to understand them that differ in opinion from us in smaller matters, although I wish from my heart that we were all of one judgement in the least things, as well as in the greatest: neither are we to understand thereby them which of mere simple ignorance hold some error at the least for a time against the main foundation of Christian religion. The Apostles themselves were ignorant for a time, both of the death, and also of the resurrection of Christ, and therefore when our Saviour spoke of either of these, they wondered, as being carried away indeed (as men, though not as Apostles) with the common error of the times, which was this, to wit, that the Messiah should never dye, and so by consequence should never rise again. But by false Prophets in this question we are to understand, first such as obstinately persist in fundamental errors, after sufficient means used for their conviction, yea not only persist but also endeavour to disperse their pernicious errors to the perverting of others, seeking withal to supplant and to blaspheme the contrary truth: according to that description of false Prophets given by a learned e Pseudoprophetae sunt qui docent contra veritatem fidei. Tostat. Abul. ad loc. Spaniard; they are false Prophets which teach against the truth of the faith, Secondly, such also, whose Heresies are either Blasphemous in the doctrine itself, as the Arians; or traitorous against Sovereignty, as the jesuites: and where both these concur, the persons in whom they meet do certainly deserve a thousand deaths. First, because they corrupt the faith, and if such as corrupt and poison the springs of water, at the which men and beasts receive their drink deserve capital punishment, how much more they, which as much as in them is, do impoison the fresh springs of Zion. Secondly, because they murder men's souls, yea as fare as possibly they can, they murder Christ in a Christian man, Quantum in ipsis est Christum in homini occidunt. as Saint Augustine speaks in his fift tractate upon Saint john. And therefore if he that murders a man's body deserves death, how much more he that destroys a man's soul. Or if they which were murderers of the Lord jesus in respect of his body deserved to dye, how much more they which seek to murder his holy spirit. Thirdly, the Turk himself (as one truly saith) cannot so much hurt or endamage the Church of God as an haereticke may: Nec turca tantumdamni infer patest Ecclesiae quantum hareticus. Ferus in mat. and therefore if it be lawful to put to death common enemies of our lives in war, why is it not lawful for the Magistrate to put to death the enemies of our souls, of God, and of the State. Again, we have diverse examples of this lawful sevetitie executed upon Idolaters in former ages. First, in Eliiah, in 1 King. 18. 40. commanding all the Prophets of Baal to be slain. Secondly, in jehu, in 2 King. 10. 24, 25. giving the like command concerning the worshippers of Baal. Thirdly, in all the inhabitants of the land of juda, in 2 King. 11. 18. who destroyed all the houses of Baal, and slew Mattan the Priest before the Altars. Furthermore we have examples also in the Ecclesiastical History: First, in Constantine that famous Christian Emperor, who enacted a statute, as appears by a c Apud Bullinger decad. 2. Sermon. 8. letter of his written to one Taurus, That if any did offer Sacrifice upon the Altars: gladio ultore sterneretur: he should be put to death by the sword, and his goods confiscate. The like was enacted by c In Codice Theodosiano tit. 2. Theodosius, and Valentinianus, by Martianus also, as the same Henry Bullinger recordeth. And the ground and warrant of this is the good word of God: for the Lord himself saith, Deut. 13. 5. that Prophet or dreamer of Dreams shall be put to death, because he hath spoken to turn you away from the Lord your God: and in vers. 9 thou shalt surely kill him, thine hand shall be first upon him to put him to death, and afterward the hand of all the people. And again in vers. 10. thou shalt stone him with stones that he die, because he hath sought to thrust thee away from the Lord thy God. Now if any shall say this was a judicial Law given to the Israelites. I answer, say it were so, yet the equity of that judicial Law remaineth still to all Nations. The like proof we have in Zech. 13. 3. it shall come to pass that when any shall yet prophesy, than his Father and his Mother that begat him, shall thrust him through when he prophesieth. c Epistol. 48. Saint Augustine indeed wavered concerning the like point for a time as he himself confesseth in one of his Epistles, but when he saw that the City wherein he dwelled was reclaimed from Donatism by the sword of the Magistrate, he reversed his opinion, and confessed that Heretics might lawfully be enforced and punished by the Magistrate. But if any shall object, Objection. that in the new Testament we are exhorted indeed to fly the company of Heretics, Rom. 16. 17. not to receive them into our houses, 2 Epist. john verse 10. after the first and second admonition to reject them, Tit. 2. 10. And here in my Text to beware of them, but no where to put any of them to death, Answer. I answer, at that time when the New Testament was penned, and also when our blessed Saviour lived upon the earth and preached, the Church of God was under the tyranny of the Roman Empire: so that it had been in vain at that time to have stirred it up to put false Prophets to death, the hands of the Church being then bound; neither was it absolutely necessary to use any such excitation, because there was sufficient direction given already in the Old Testament, what was to be done concerning heretical Seducers: and yet it is to be observed, that the Church even in the New Testament wished that seducers were cut off, Gal. 5. 12. upon the which place, one of the c S. Ambrose non solum spiritaliter sed etiam carnaliter hos maledicit. ancients saith, the Apostle in this Text of Scripture doth not only wish a spiritual cutting off to the seducers of his time, but also a corporal abscission: he desires that as they were a means to put the Galatians to bodily pain by urging Circumcision upon them, so that they themselves might be put to bodily pain by utter cutting off their very lives: where that reverend Father useth an accusative case hos of the person after maledicit after the manner of the ecclesiastici Scriptores, whose fashion it is, as a learned e Despauterius in Syntax. Grammarian speaks, to put accusative cases of the person after verbs, compounded with benè or malè: but to let the construction pass and to return to the matter: here we see in Saint Ambrose his judgement, that the Church in the Apostles time, though it had not present power to put seducers to death, yet it wished that they were put to death: and if the Church in those days wished their death, it would as well have put them to death if it had not been restrained by overruling tyranny; as it is more than probable. I might be large in this subject, but I must instar canis aegyptiaci content myself with a lap or two of this Nilus, for fear of being stung by the Crocodile of rash censure for my tediousness: therefore for brevity sake I refer the learned Reader to that learned book c De haereticis a civili Magistratu puniendis adversus Martini Bellij farraginem & novorum ac ademicorum sectam. of Theodore Beza, the title whereof you have in the margin wherein he proves by impregnable arguments, That heretics may be Lawfully punished by the Civil Magistrates, yea and if they cannot by any other means be reclaimed, they may justly be put to death, as e Teste Caluisio lib opus chron. Seruetus was at Genevah, Anno 1553. Now what I have said in this question concerning the punishment of heretical seducers may justly be applied also to blasphemers of God. For if they which deny fundamental truth and oppose it with obstinacy deserve death, how much more they which blaspheme it and the author of it which is God and Christ: and therefore if any miscreant jew or other shall come impudently amongst us Christians, and like another Goliath shall defy our Saviour as he did the host of the living God: surely our Magistrates upon just proof may lawfully put him to death: May? Yea aught so to do. God himself maketh blasphemy capital, or death-deseruing in express terms, Levit. 24. 16. and Nabuchadnezzar in Dan. 3. 29. makes a Decree, that if any of what Tongue or Nation soever, shall speak any thing amiss (as you have it in the English Translation) against the God of Shadrach, Meshach, and Abednego, he shall be cut in pieces, and his house shall be made a dunghill: the original words in that Text, namely the Caldee, show the strictness of that statute: for whereas it is translated shall speak any thing amiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Caldee it is shall speak an error: intimating thereby that if any did speak blasphemy though it might possibly be pretended, that he did so out of error of judgement: yet by the sentence of Nabuchadnezzar (in that no doubt directed in the main by the Spirit of God) he was to die for it: and if a Heathen King was thus zealous for God against Blasphemers, how much more doth it behoove Christian Princes to be zealous: but I leave this point: and thus I have done with the first part of my Text, to wit, the Caveat of our Saviour given to his Church concerning False Prophets, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Beware ye of pseudoprophets. SECT. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which come, etc. WHich come unto you in sheep's clothing. In this first Description we have three things to be observed concerning False Prophets. First, their intrusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come unsent. Secondly, their insinuation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come to Christ's Disciples, not to the common multitude. Thirdly, their hypocrisy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come disguized and not in their own likeness. For the first, that they are mere intruders into the office of teaching, and have no lawful calling thereunto, it is apparent in jer. 23. 21. I have not sent these Prophets, yet they ran, I have not spoken unto them, yet they prophesied: they have no calling from God. 1. Because either they are merely ignorant and unsufficient to be guides, as many are which take upon them to be teachers amongst the Anabaptists and Familists being unlearned men taken out of some trade, or secondly, because they have not a right ministerial affection, but aim at their own private ends, to wit, to rob, kill, & to destroy, as our Saviour saith of them, joh. 10. 10. or thirdly, because they hold and teach fundamental errors, which plainly argueth that they are guided by the spirit of Satan, and not by God's Spirit. Furthermore commonly they have no calling from the Church, yea, they contemn that calling as idle and impertinent, being like those seducers spoken of, Act. 15. 24. which went out and taught the Gentiles, the Apostles giving them no such Commandment. I will not insist upon this point, yet it may serve as a strong motive to dissuade men and women from hearing these unsent seducers: for if they be not sent of God, why should any dare to hear them, yea what good can any man expect to receive by such teachers; and yet such is the folly of many at these times, that they had rather hear a man without calling in some private conventicle, than a true minister sent of God and authorized by the Church in a lawful assembly. SECT. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unto you. Unto you, that is unto you my Disciples: whence observe me, what kind of people heretical teachers desire especially to seduce, namely c Qui Lupira paces nisi spiritus subdoli ad infestandum gregem Christi intrins●cus delitescentes. Tertul. lib. de prescript. Christ his Disciples, or such as are living members of the Church. This is confirmed by that in Mat. 24. 24. where we have false Christ's, and false Prophets going about to deceive if it were possible the very elect, and by that in Reu. 2. 20. where we have the Romish jesabel (for of her I take it, is typically spoken in that place) seducing Gods servants: we may also see it daily verified by very experience for whom do Familists, Anabaptists and other Sectaries commonly labour to pervert and seduce? Not Drunkards, Adulterers, Sabbath-breakers, Gamesters, Liars, Swearers and such like, but rather such as seem to be converted, which mourn for their sins and desire to know the right way to heaven, having been in some measure wrought upon by the public ministry of the Church: wherein seducers are like unto kites, which fly up and down to cease upon tender Chickens, or rather like unto their father the Devil, who love's to come in amongst God's children, job 2. 1. not for love of their persons, much less of the exercises of Religion, but to accomplish his own ends, which may serve for a Caveat to all tender Christians, to teach them the more carefully to look to themselves: but I will not further insist upon this point. SECT. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sheep's clothing, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sheep's skins: for what is the clothing of a silly sheep but its skin or fallen: in this Description of False Prophets, our Saviour may seem to allude to the Wolf in the Fable: concerning the which the Mythologist speaketh thus: Lupus ●uis pelle indutus ovium se immiscuit gregi quotidieque aliquam ex eis occidebat quod cum pastor animadue●tisset illum in altissima arbore suspendit, interrogantibus autem caeteris pastoribus cur ovem suspendisset aiebat peblis quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtis est ovis opera autem Lupi. a Wolf on a time putting on a sheep's skin immingled himself amongst the Flock, and so every day strangled some of the sheep, which when the shepherd perceived, he took the Wolf and hanged him up in an high tree: at the which when other shepherd's ignorant of the cause wondered, and demanded of their fellow-shepheard what he meant to be so cruel to hang up a silly harmless sheep; he answered: his skin as you see is the skin of a sheep, but his works are the works of a Woolse: unto the which it is not altogether improbable (for I will not be peremptory in allusions) that our Saviour in my Text doth in some sort allude, no more than it is improbable that S. Paul doth allude to the olympian games in 1 Cor. 9 23, 24, 25. where he speaks of running of a race for a corruptible Crown: neither is it in any sort impossible for Christ to have this allusion, Aesop the mythologist living almost 600 years before him as Bucholzerus notes out of c Eusebius & Suidas. two substantial Authors in his index Chronologicus; and the words of the Text so justly agreeing: Beware of False Prophets which come unto you in sheep's clothing, but inwardly they are ravening Wolves. In sheep's clothing: wherein we may observe that it is not the manner of seducers ordinarily to appear outwardly what they are within, but if they be birds of the prey they will seem to be doves, if they be stinging Serpents, they will seem to be harmless worms, if they be truculent Wolves they will seem to be innocent sheep, in a word; if they be e Introrsum turpes speciosi pelle de● ora. foul within they will be fair without: and the reason of this hypocrisy in seducers in manifest, because as it is with a Wolf, if he should come howling to the sheepfold and in his own skin the watchful shepherd would resist him with his crook and with his dog, but putting on a sheep's skin and counterfeiting the bleating of a sheep, he finds entertainment, and the sheep shun him not, but delight to walk with him, until he pluck out their throats: even so pernicious seducers, if they should come in their own likeness, they know the Magistrates and Ministers would withstand them, and the people would shun them, and fly from them: but coming in the name of zealous Christians, they are less suspected, and less shunned and opposed: yea, with some they find kind entertainment, and obtain a good report. I speak this to the shame of many in our times, which have not learned to put difference (so ignorant are they of the doctrine of Religion) between a palliated Wolf, and a true Orthodox sheep of jesus Christ. SECT. 9 In sheep's clothing. Here it may be demanded, what is meant by sheep's clothing; or in what manner, cunning seducers come in that raiment. I answer, Seducers come in sheep's clothing. First, when they come with quotations out of holy Scripture, to confirm their damnable positions: thus the devil came to our Saviour in sheep's clothing, when he came with a sic scriptum est, Mat. 4. for it is written, he will give his Angels charge over thee, etc. and thus Familists, and Anabaptists come in sheep's clothing, which use to bring Scripture perverted to prove their tenants, as though the Scripture of truth did in any sort favour their errors: and thus Arius came in sheep's clothing, of whom I have read, that he brought 42 places out of the Scripture to prove, that Christ was mere man and not God, against Athanasius that disputed with him in the Nicaean Council. Secondly, when they come under a pretence of having all antiquity on their sides, favouring their heretical opinions, deceiving the world as the Gibeonites deceived josua with old bottles, and old shoes, and mouldy bread, and old garments, as though they had come from fare, when as indeed they were but of the next town. Ios. 9 11, 12. Thus Bellarmine and other Controversists amongst the Papists come as Wolves in sheep's clothing, when they impudently affirm that all antiquity is on their sides, that all the Fathers, and Counsels, and Doctors speak for them and the like; which hath been proved false to their faces by many of our c Whitakers. Chamierus, Willet and many others. learned Divines, which have taken pains to confute them, and this shows, that they have brows of brass to boast of antiquity, when as the main abominations of Popery were first hatched by the Trent-Councell, or rather the Trent-Conspiracie, hardly yet an 100 years ago, and were not so much as known to the Fathers which lived in the first 500 years after Christ. I pity their souls that are so entrhalled to such guides, as that they must believe whatsoever they tell them without any further disquisition, and so must content themselves with the colyars' faith, to believe as the Church believes, though they know not what the Church believeth. I pity them, I say, because they are as sheep committing themselves to the keeping of a Wolf, as it is in the e Apud Terentium ovem Lupo commisisti in Eunucho act. 5. scen. 1. comedy, and I will still pray that God would deliver them out the jaws of these foul-devouring Wolves; and that he would cause the light of his own Gospel to shine into their hearts, whereby the dark mists of ignorance and superstition may be dispelled and abolished, that so they may receive the truth in the love of it, to their own eternal benefit, and the comfort of others. Thirdly, when they come with plausible books, such books as seem to have many good things in them, but some bad, such books as have some physic and some poison, Lib. 15. moral. c. 10. habent hoc haretici proprium ut bona malis punisceant. Sicut qui veneni poculum porrigit, ora poculi dulcedine melius tangit. some wheat and some tares: for it is the manner of Heretics as Gregory notes to mingle some good things amongst their bad, even as a cunning poisoner when he means to poison another man with some deadly wine, he first anointeth the lip of the cup with sweet honey: thus the most Heretics and Seducers come in sheep's clothing, by giving seducing books as a great present to such as they mean to seduce: their bandy books being like the c Aenaeads 9 Trojan horse in Vergil, which was pretended to be the gift of Minerva, but it wrought the ruin of Troy. Fourthly, when they come as the Apostle speaks of them, Rom. 16. 18. with good words and flattering speeches pretending to tender our good, and to counsel us for the best, to wish our salvation, etc. and yet under that colour, labour to seduce us: for as a learned c Gregorius magnus lib. 23. moral. c. 21. haeretici sub specie consulendi agunt negotium seducendi. Father speaketh: Heretics under a colour of giving good counsel do indeed seduce men: thus likewise all seducers come to the Church of God in sheep's Clothing, for they all pretend to give good and saving Counsel: when as their breath is as the poison of Asps, and as it is said of the Basilisk, that he kills with his look, or with the beams that come from his poisonful eyes, even so these kill with their mouths by the poisonful breath which proceedeth from the same; according to that Adder's poison is under their lips, Selah. Psalm 140. 3. Fifthly, when they come with the whole superficies or outside of a Christian profession as e Tertullian lib. de praescriptionibus. Superficies Christiani nomini● extrinsecus. one of the ancients speaks, to wit, with an outward expression of holiness, with a seeming contempt of the world, with prayers, fastings, tears, almsdeeds, seeming zeal, comely gestures, seeming love, seeming patience, seeming conformity, seeming humility, seeming harmlessness and the like; for it is not unusual 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 Saviour in sheep's clothing, Luke 20. 20. counterfeiting themselves to be just men, and thus of all other Sects under the Sun, the hypocritical Sect of the Familists, together with their Comrades the Anabaptists come amongst us Christians in sheep's clothing: for they will carry themselves c Hypocrisis mentitur curiosa, hypocrisy is spun with a fine thread. Chrysolog. ser. 7. smoothly as though they were very zealous and good Christians, when as in the mean time by their pernicious Doctrine and private Counsel, they cut the very throat of the Gospel and of the true Church of CHRIST: the Use of this follows in the next Section. SECT. 10. IN sheep's clothing: it being so that seducers come as Wolves in sheep's clothing, this may teach us diverse things: First, to take notice of the woeful condition of such Hypocrites, they are Christ's sheep only in outward show, not in heart, they are whited Sepulchers, a mere outside, a painted abomination. The Lord may say of their outward show, as jacob said of josephs' Coat, Gen. 37 33. this Coat is the Coat of my Son, some enil beast hath devoured him. So this outward form of godliness is the outward form of my sons and daughters, but some evil spirit hath devoured them which use it in Hypocrisy. Secondly, it serves justly to roprove many of our times, who for want of judgement being blinded with affection, are ready to justify erroneous persons for a mere outward hypocritical show, be their doctrines and opinions never so pernicious and heretical; which is as if a foolish man or woman should commend a Wolf to be an innocent and harmless creature, because he hath put on a Sheepes-skinne. Thirdly, it serves to teach such as make show of Religion, to take notice that a mere outside in Religion is not sufficient in God's sight: an Hypocrite, yea a damnable seducer may have an outside, he may come in a sheep's skin as we have heard: but we must labour for an honest heart: for God above all respecteth that. Fourthly, it serves to teach Christians to be the more wary with whom they do converse, and whom they hear, especially to beware of private conventicles, lest whilst they think to converse with true sheep, they meet with Wolves in sheep's clothing. Fifthly, it serves to teach Governors to be the more wary, when cunning seducers come before them, for as these Wolves have their sheep's clothing to deceive the people withal, so they have their outward yielding to conformity, their equivocations, their external submissions and the like, wherewith to deceive authority and to rid themselves out of trouble. Arius was known to yield to the Nicaeane Council as appears by a Letter of submission which he wrote to Constantine the Great: the which Letter is noted by c Lib. Sanctionum. joverius in the Description of the Nicaean Council: but his yielding was merely Hypocritical to rid himself out of trouble, for he retained his blasphemous opinions still, and dispersed them in private more than before. I confess the Magistrates cannot do less (I mean the Church-governors) then receive penitent persons upon their submission into the Church again. I acknowledge also that the bosom of the Church should be always open to humbled and contrite persons. But because Hypocritical seducers may make it a practice to deceive Magistrates by feigned submission, therefore the safest course is (which stands also with justice) to inflict upon them condign punishment for their former disturbances, and then if after their due punishment they will submit and desire to be received, to receive them upon further trial, I say upon further trial, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in the Proverb, the Wolf may change his hair, but he will hardly change his mind or nature: and thus much may suffice for the first Description of False Prophets, which is by their outward habit or external show, in these words, which come unto you in sheep's Cloathings. SECT. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But inwardly they are ravening Wolves. IN these words we have the second Description of seducers, and as the former was by their outward show, so this is by their inward quality: Inwardly they are ravening Wolves: wherein two things are to be observed concerning heretical seducers: First, that they are Wolves: Secondly, that they are ravenous. For the first, that they are Wolves, that is of a lupine or Wolvish disposition, is manifest, not only by the words of the Text, but also by that in Acts 20 29. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grievous Wolves, or if you will, fat Wolves, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, which signifies fat as some Etymologists have observed, a fit Epithet for seducers, which fat themselves with the blood of souls. And heretical Seducers are fitly compared to Wolves in diverse respects: First, because as Wolves are dull-sighted in the day, but quicksighted in the night, as c Lupus interdiu obtus●●s nocte clarius videt. one saith of them: even so pernicious Seducers are oftentimes very acute and sharpwitted for error, d Conrade. Gesner lib. 1. de quadruped. they are able in their fashion, (having their serpentine wits commonly exercised about nothing else) to dispute for that, yea very idiots (such as the Familists, and Anabaptists be) will be brabbling against Learned Ministers, in puluere olympico, so fare as the english skill will extend, but they are dull to apprehend the truth of sound Divinity, yea, they shut their eyes like Owls against that shining light. Secondly, as the Wolf deals d Lupus cum ovem rapuerit dentibus eam non laedit sed super dorsi●m suum eam suaviter iacêre facit, vincent in specul, not lib. 19 c. 83. gently with the sheep at the first, carrying it away unhurt upon his back, until he have brought it to the place where he means to strangle it. Even so pernicious seducers use to deal with their Proselytes, at the first drawing them into lighter errors, but afterwards like grievous Wolves, plucking out the throat of their souls, by leading them into blasphemous and damnable heresies: and thus homo homini Lupus est, one man becomes a Wolf to another. Thirdly, as a Wolf begets a Wolf, according to that rule in nature, Omne simile generat. sibi simile. every like begets his like: even so pervicious seducers spiritually beget such as prove like unto themselves both in opinion and practice, and indeed they which are converted, or rather perverted by haereticall spirits, whatsoever high conceits they may have of themselves, they are but of seeming Sheep made real Wolves. Fourthly, Voce deseratur is quem prior viderit Lupus Plin. l. 8. nat. hist. c. 22. as the Wolf is said to strike a man dumb, if he spy the man before the man spy him: even so when seducers prevail, they strike men dumb, in respect of any true profession of Christianity; yea, they bring them by their seductions to blaspheme all sound profession. Fiftly, as the wool of a Wolf, if it be made into a garment will prove but an odious garment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c Lib. 2. Sympos. q 9 breeding vermin upon him that shall wear it instead of ministering any comfort, as Plutarch speaks: even so the good which poor seduced souls think they receive by impostors, and deceivers of minds, Lupi toto anno non amplius quam duodecim diebus coeunt. Isid. Hispal. lib. 12. Originum. c. 2. it will prove corruption in the end. Sixtly, as the Wolf maketh show of civil virtue, as of chastity and the like, congressing but only 12. days in a whole year. Even so the most pernicious seducers commonly make show of much civility and morality, and thereby they do more harm amongst the ignorant sort than by any other means. Whereupon one of the c Orig hom. 7. in Ez●k. Sollicitè caveamuus haereticos qui conversationis, optima sunt, quorum fortè vitam non tam Deus quam diabolus instruxit. Fathers saith notably; let us be exceeding wary of those heretics which are of the best conversation, whose lives possibly are directed not of God, but of the devil. And thus we see for what reasons heretical seducers are fitly compared pared unto Wolves. I might add another, taken from the ravenousness of Wolves, but that I reserve for the next Section. Come we now to the use of the point. And it being demonstrated that haereticall seducers are Wolves, it first serves not only to justify against all calumniators, but also much to commend the lawful severity of Courts of justice against such. c Sicut est misericordia puniens ita est crudelitas parcens Epist. 54. Saint Augustine saith, there is a punishing mercy, and a sparing cruelty. This may seem to be a paradox to some, but the father knew what he said: for it is a punishing mercy when worthy Governors do punish dangerous seducers for the safety of the whole, and it were a sparing cruelty to let them pass unpunished; for look how much mercy is showed to the Wolf, so much cruelty is done to the Sheep, yea it is mercy to seducers themselves (if they could skill of it) that the Governors seek to restrain them from their damnable ways, by inflicting just punishment upon them, this being the last means that the Church can use to cure them: according to that of Aristotle, Lib. 2. Ethic. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. punishments are kinds of medicines; but howsoever seducers themselves and their court-flandering adherents do take it, I am sure all good people have great cause to praise God for the zeal of our Governors, in this respect: our bodies might as safely live in a roaring wilderness in the midst of Wolves and Tigers, as our souls in our strongest Cities amongst seducers, if there were not Courts of justice to suppress them. Secondly, it makes for the just reproof of many at these days, who when they have dangerous Wolves discovered unto them, will not lend their helping hand to suppress them for the common safety of the Church, but suffer them to walk up and down in the very Sheepfold without resistance. God's cause and his truth for the which they ought to contend, jud. 3. is little beholding to them, I pray God it be not one day said to their charge: a bad cause oftentimes finds much patronage; the wicked will strain their purses, try their friends, put themselves to great pains for the supporting of it; but the cause of God may sink or swim (were it not for good Governors) for any help or countenance that the forward men of our time, for the most part will give unto it. If it were notoriously known that some devouring Wolf did haunt about this City, which had destroyed an 100 persons, I suppose every man would lay it to heart, and use the best means he could to suppress such a noisome creature: are we thus careful for the common safety of men's lives, and shall there be no care for the common safety of their souls? Is it so heinous a matter when an hundred persons are corporally strangled, and is it nothing when many hundreds are spiritually murdered? But I imagine what you will say; why should we put our finger in the fire? why should we meddle in a controversy which concerns us not? I answer, if the controversy indeed were a mere private controversy, you seem to say some thing; but if it be a public controversy, and concern the common safety, your objection or plea is little worth. But many have learned that Greek Proverb in our times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is good sleeping in a whole skin: yea some are such valiant champions, that being engaged in the Lord's controversy, will use means and friends to draw their own heads out of the collar, and leave others to endure the whole brunt of the battle and danger. Such white-livered Soldiers are fit to take the Salmacida spolia which c In officijs, Cicero speaks of; spoils which are obtained fine sanguine & sudore: if victory will come of itself without pains or peril it shall be welcome; if not, they love not to contend for it. SECT. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ravening. Ravening. Hence observe we, that Seducers are of a ravenous disposition. In which very respect they are also compared unto Wolves, in the words of my Text. And it is famously noted by Heathen Philosophers (who had a great gift in looking fare into the natures of the creatures) that the Wolf of all other beasts is the most ravenous. c Ouid. l. 1. trist. Eleg. 1. excussa est avidis dentibus Agna Lupi. One saith (making it a wonder) the tender Lamb is shaken out of the greedy teeth of the Wolf: describing the Wolf as a greedy creature. Another saith that the Wolf endures wind and weather, i Virgil. AEnead. 9 ventos perpessus & imbres nocte super media. rain and stormy tempests, and that at midnight, to watch for his prey. Thus the poets sing concerning the ravenousness of the Wolf: and in like manner others writ in prose: n Lib. 11. nat. hist. c. 38. Pliny saith of the Wolves called Ceruarij that they are unsatiable, they can never be sufficed or have enough. m Lib. 1. de quadrup. Conradus Gesner saith of the Wolf called Circus, that he is semper famelicus, always hungry. And Aristotle declaring the opinion of all men concerning the Wolf hath this report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. lib. 8. de histor animal. c. 5. They say of Wolves that for hunger some times they will eat the very earth; yea, the Wolf bears ravenousness in the very forehead of his etymology: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commonly used for a Wolf: either comes of the Greek Theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies dilanio, to tear in pieces, or of the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth absorbeo, to swallow down: both importing greediness. And heretical seducers are like unto Wolves in this respect: being commonly such as hunger after worldly gain, according to that in Rom. 16. 18. they that are such serve not our Lord jesus Christ, but their own bellies. And such also as thirst after the blood of souls, compassing Sea and Land to make a Proselyte, Mat. 23. 15. Which may serve to teach us: First, that the desire of winning of souls is not always the mark of a true Minister, a false Prophet may hunger and thirst to win souls to his own faction, but a sincere desire to gain souls to Christ, and to his truth: this is a badge of a true Shepherd. Secondly, this may serve to forewarn God's children to look to themselves the more carefully, and to commit themselves the more fervently by prayer daily to Gods special protection, considering their destruction is so greeded after by many ravenous seducers. Thirdly, it must teach us that still remain in the truth unstrangled by the ravenous Welues of the time, to bless God for it: and to say of our spiritual deliverance as the Church saith of her corporal, in Psalm 124. if it had not been the Lord who was on our side: now may Israel say, if it had not been the Lord who was on our side, when men rose up against us;— then they had swallowed us up quick; but blessed be the Lord who hath not given us as a prey to their teeth. Thus much for the intent of the Text, or of the Text in general. The Extent followeth. The occasion of all which followeth. THis which followeth was added because an order of submission or recantation was enjoined by the most reverend Father in God, the Lord Archbishop of Canterbury his grace, and other his Majesty's Commissioners Ecclesiastical unto one john Hetherington, late of the City of Westminster, and now of Putney in the County of Surrie, to be performed by him the same day this Sermon was preached at Paul's Cross, being the eleanenth day of February, Anno 1627. when it was ordered that the said Hetherington upon Sunday the 11. day of February should before the beginning of the Sermon at Paul's Cross come within the wall there just before the Pulpit, and there stand before the Preacher, bare-faced and bareheaded in some eminent place, where he might be best seen and heard of the Congregation assembled during the whole time of the Sermon, having a paper on his breast expressing his offence in these words; for scandalising the whole Church of England, in saying it is no true Church of Christ, and publishing other erroneous opinions, proceeding from that ill ground: for the which cause he was enjoined this acknowledgement. Whereas I john Hetherington stand by the depositions of sundry witnesses judicially convicted before the King's Majesty's Commissioners appointed for Causes Ecclesiastical, for that since the 20. of December 1623. I have 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 Lord's day, since the Apostles time was of no force, and that every day is a Sabbath as much as that which we call the Sabbath day, the Lords day or Sunday: that the Books of Esdras are and aught to be esteemed part of the Canonical Scripture: as also to have used reproachful words to and of the Ministers of the Church of England, and of their calling. And further, whereas it standeth proved against me, that being by trade a Boxmaker about five or six years since I gave over my said trade, and frequented private Conventicles, by the Laws of this Realm prohibited, taking upon me within the time articulated to be the chief Speaker and to instruct others, not being of mine own family in points of Doctrine, and matters of faith, giving expositions contrary to the received opinions of this our Church of England, and in defence of such Conventicles have said or writ that Caesar may command a place in public, so as he forbidden none in private. As also that i have been of opinion with the Familists touching the perfect purity of the foul, with some other erroneous opinions mentioned in the proofs. For the which I have been imprisoned by the order of his Majesty's Commissioners Ecclesiastical, and have been enjoined to make this my public Recantation or submission here this day. I do therefore before you all here present from my heart renounce, abjure, and disclaim all the said opinions as erroneous and schismatical, and do promise from henceforth not to intermeddle in the keeping or frequenting of any private Conventicles or exercises of Religion by the Laws of this Realm prohibited: but to conform myself in all things to the Doctrine and Discipline of the Church of England, as a member of that Church without disturbing the peace and unity thereof, and do bless and praise God, that as a member of the said Church I may freely join with the Parochial Congregations, where I shall reside in the hearing of Divine Service said, God's word Preached, and in the participation of the holy and blessed Sacrament of the Lords Supper rightly and duly administered, and in all other religious duties. For the due performance whereof I do here give my faithful promise: and that I may so do, I desire you all here present to join with me in saying the Lords prayer; Our Father which art in heaven, etc. The Several kinds of Mystical Wolves breeding in ENGLAND. (* ⁎ *) YOu have heard in the general handling of the Text, Segnius irritant animes demissa per aurem quam quae sunt oculis commissa fidelibus. of disguised and palliated Wolves: but because, as a c Horat de art Poet. Poet saith truly, things heard with the ear, oftentimes leave less impression behind them then things seen with the eye. Therefore I will now endeavour in the more particular Application of that which hath been spoken; to show you, or to present before your eyes, such a very Wolf as our Saviour speaks of in my Text. I confess a c Sebast. Munster lib. 2. de insul B. it. learned Writer saith, which might seem a Paradox, Nulli sunt Lupi in Anglia, that we have no Wolves in England: but for the true understanding of that Author, we must necessarily distinguish of Wolves: there be natural Wolves and mystical Wolves: concerning natural Wolves (and of them he speaks) he reporteth truly to the world of our Nation, that we have none of them ordinarily breeding amongst us: but concerning mystical Wolves, it is quite otherwise: in that sense, multi sunt Lupi in Anglia, we have many Wolves in England, we have Popish Wolves which have sought by all possible means both by force and flattery, to reduce all to blindness and superstition again, as appears by th' hellish Gunpowder-plot never to be forgotten, in the year 1605. and other designs of theirs: we have Arminian Wolves, which make a bridge between us and Popery, endeavouring in some points to reconcile the Wolves and the Lambs: which the very Heathen n Horat epod. 15. dumb pecor● Lupus insestus erit, being put for semper. Poets being reasonable men, have judged an impossible task: we have anabaptistical Wolves, which jump with the Arminians in conditional election upon foreseen faith or works, in denying the doctrine of reprobation in the true sense thereof, in maintaining universal redemption of all of all sorts, in maintaining the doctrine of freewill, in defending and pleading for falling from grace, or the total Apostasy of Saints, etc. Fourthly, I would we had not Rosey-crosse-Wolues which turn Divinity into fancies, & idle speculations of their own brain esteeming text-men, or such as endeavour to keep to the natural sense of Scripture (not daring to make an allegory in a Text where the spirit of God desires to be understood without an allegory) to be vulgar Divines, Vulgares theologos. as they inculcate in some of their phansifull books; boasting also of their ability to work such miracles as I should tremble to name: but because they do this more privately; being either ashamed, or afraid it should come to light, I pass it by for the present; there may be further occasion hereafter given unto some to lay them open, that others may beware of them: Lastly, I would we had not Familisticall Wolves, and that of diverse sorts, as first, Familists of the Castalian order which dissent from our doctrine, and oppose it in every syllable thereof, and yet like notorious Hypocrites, if they be never so little questioned, will make show by outward seeming conformity, as though they did highly approve the doctrine of our Church, and were ready-prest to defend the same: which hold also that the Law of God may be perfectly fulfilled by men in this world, which term themselves Eagles, Angels, and Archangels: which hope in a short time to be inspired with light and illumination, as fare as ever Paul or any of the Prophets were: which allegorise the places of Scripture concerning Christ, dreaming only of a sactifying Christ, and abhorring a justifying Saviour; expecting salvation indeed by their own works: holding that Turks & Pagans may be saved as well as any other if they live well, though they had never 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 discover 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 novices. Secondly, that the Sabbath is to be observed but as a Lecture day. Thirdly, that to pray for pardon of sin, after one is assured of God's love, is to offer Christ again. Fourthly, that their spirit is not to be tried by the Scripture, but the Scripture by their spirit. Fifthly, that we must not now go by motives but by motions. Sixthly, that when God comes to dwell in a man, he so fills the soul, that there is no more lusting. Seventhly, that they see no reason why Ministers should speak against the sins of the wicked, seeing the wicked man can do nothing but sin. Eighthly, which boast and thank God, that they have cast off praying in their Families, repeating of Sermons and such like long ago. Ninthly, which scoff at such as make Conscience of words, with many other pernicious points. Thirdly, I would we had not Familists in the Mountains, which say, that they have quite vanquished the devil, that they are pure from all sin, and that they are never so much as tempted to doubt of their spiritual estate. Fourthly, I would we had not Familists of the Valleys which bring in their damnable doctrine with fair pretences of weeping, of sighing, of lifting up the eyes to heaven, of patience, of a smooth carriage and the like. I would we had not Familists of the scattered flock, which seduce by pretending themselves to be of them which fear the Lord when they are nothing less. I would we had not Familists of Caps his order and of other ranks: but amongst the rest of these mystical Wolves, there hath been discovered of late to his Majesty's High Commission-Court, a notable close-devouring Wolf, one john Hetherington a Boxe-maker, whom I may justly term a Wolf (according to the title given to seducers in my Text) in respect of his pernicious doctrine, being the Teacher to a great number of Factious persons about this City: and he may fitly be compared to the Wolf Glanos, c Aristol. lib. 8. de Hist. animal. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seeks to pray upon men: or to the Wolf Circus, which in the cold time, when the Mountains are covered with snow, will impudently enter into the very City to seek for his prey, as e In urbem per famem impudentissimus accedit. Gesner recordeth: even so this mystical Wolf useth to pray upon men, as appears by the multitude of Schismatical persons whom he hath seduced; yea, he is grown so impudent, that he is entered into this famous City, to cease upon 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 have further to write, I will confine the remainder to three heads: viz. 1. Matter of Discovery. 2. Matter of Confutation. 3. Matter of Admonition. Concerning Matter of Discovery; I confess I have an hard task, for who shall make men believe they see a Wolf, when outwardly in the skin, there appears only the resemblance of a silly innocent sheep: but I hope I have to deal with a prudent age of men (qui ex ungue Leonem) which have learned to know a Lion, if they see but one of his paws: now I will endeavour to discover this close Sectary four ways: 1. By the Oaths of honest Witnesses. 2. By his own erroneous Books. 3. By comparing him with ancient Heretics. 4. By applying unto him the words of my Text. The first Discovery of john Hetherington, which is by the oaths is honest Witnesses. This man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being metamorphosed or changed from a man to a Wolf, as c Lib. 8. de repub. Plato speaks of a Tyrant, was discovered to the forenamed Honourable Court, and testified against upon the oaths, not of Knights of the Post, but of many honest conscionable men, against whose persons or sayings, Hetherington himself the party defendant did propound no manner of exceptions; notwithstanding he had sufficient time allowed him by the Court, nor ever so much as offered to except against them in any Legal course: by the testimonies of these untainted Witnesses, which were not a few, and whereof two were Ministers of good note, it appeared and was proved. First, that the said Hetherington having been by trade a Boxe-maker, cast off his trade, and betook himself to be an interpreter of the Scripture to many persons, not of his own Family, keeping private Conventicles by the Laws of this Realm prohibited, in the which Conventicles: he took upon him to be the chief speaker, and instructor in points of doctrine, and matters of Faith, giving many interpretations contrary to the received 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, having used also many reproachful speeches to, and of the Reverend Ministers of our Church, whereby he hath withdrawn many from the Church of England to his own Faction. Thirdly, that he is a man disaffected to the government 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 soul. Fourthly, that since the twentieth of December, 1623. he hath maintained, and published, that the Sabbath since the Apostles time was of no force; and that every day is a Sabbath, as much as that which we call the Lords day, or Sunday. Fifthly, that he holdeth and maintaineth, that the books of Esdras are part of the Canonical Scripture, and that they ought so to be esteemed. For the which his erroneous opinions and Schismatical carriage tending to the disturbance of the peace of the Church, and to the seducing of many silly souls, the Court adjudged him to be a dangerous Sectary, and one that was well worthy to be restrained and punished, and amongst the rest of the punishments laid upon him, this was one; that he should publicly recant his errors at Paul's Cross; wherein the sentence of that Honourable Court, is like to the censure of the Church upon schismatics in the days of Athanasius, in the which time, as appears by c Epist. Athanas. ad Antioch. one of his Epistles, if any did fall or revolt from the Church to Arianisme, and afterwards repenting himself of his revolt desired to be reconciled to the Church again, amongst the rest of his punishments, enjoined him by the Church for his Apostacle, this was one: that he should publicly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renounce, or make a Recantation of his Arian heresy. For this worthy Sentence, all God's servants in this City, have great cause to glorify God; yea, I hope also his Majesty will take special notice of it for the encouragement of his worthy Commissioners in welldoing. The second Discovery of john Hetherington, which is by his Books. Come we now to the second Discovery, Hetheringtons Books put amongst the Discoveries, because they are unworthy of confutation. which is by his Books. The said Hetherington and his Factious company, have certain Books wherewith they do usually seduce and withdraw men and women from the Church of England: and these seducing Books are of two sorts, either such as were made by Hetherington himself (for it is true which Horace saith, scribimus indocti doctique poemata passim, Hodiè quidam omnium bonarum literarum prorsus rudes & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pauculis sophismatibus ut malè deguflata Aristoletis philosophia freti pedibus ac manibus illotis irruant in theolagia professionem. Erasmus de vita Hieronymi. ignorant idiots in our days will be writing Books as well as the Learned) or such as were made by his predecessor, T. L. who was as it seems the ringleader of this factious company before Hetherington: for let us take notice of this, for certainty that when any Sectmaster dies, or leaveth a place, either amongst Anabaptists, or Familists, another ordinarily succeeds him in the ministration to uphold the faction. The first Book written by Hetherington himself, is that against one Smith an Anabaptist, wherein under a colour of writing against Anabaptists, he broacheth (but very cunningly) his own familisticall errors. In this Book against Smith, printed in the year, 1610. he cunningly coucheth many dangerous errors: to name but some of them for brevity sake. At page 1. he acknowledgeth no other Church but that which consists of living stones, meaning by his Church of living stones, his own factious Company, as all schismatics understand none but themselves, whensoever they speak of the true Church of Christ. Secondly, unto this fancied Church he appropriateth the power of the keys, page 2. 65. falsely 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 Governors of the Church which are in place and authority, weather they be regenerate or unregenerate. Thirdly, at page 7. 8. he arrogateth to his Church the knowledge of infallibility in judging concerning the members of the same. Fourthly, at page 81. 82. he saith, that Caesar may command a place in public, so he do forbid none in private: wherein he speaketh cunningly for the liberty of Conventicles, as I think any which know him will easily discern. Fifthly, at page 86. he saith, the Pope hath his power from God, and that he must be obeyed; wherein he discovereth his notorious Hypocrisy: as being ready if occasion were offered to submit outwardly to Antichrist himself. Sixthly, at page 88 89. c For mine own part I will not be peremptory in the interpreting of his meaning, but let wise men read the words and give sentence. he seems cunningly to teach his Proselytes not to scruple at outward circumcision if occasion be offered, nor at sitting in the Idols Temple (he would say possibly, if he durst, at going to the Mass) abusing that in 2 Kings 5. 19 where the Prophet bids Naaman the Syrian go in peace, as though he had bid him go in peace to the house of Rimmon: whereby it may appear, what this man and his Proselytes would do if Circumcision were urged upon them by the Turk, or going to the Mass by the Pope: and indeed some of his Proselytes have been observed to say, that if he were at Rome he would join with them there as soon as with us here: many other pernicious errors are couched in this Book against Smith, by cunning intimations which none shall ordinarily understand (though they read the Book) but only his seduced Proselytes, which are secretly acquainted with his mystery: it is observed by c In prompt, con. 2. c. 8. dux peripateticorum se ea lege, sua naturalia instituta tradidisse dixit ut nemo intelligeret, nisi ipso qui tradidit inter pretante. Franciscus Venetus a very learned Writer concerning Aristotle, that he wrote his natural Philosophy with that art, that none should understand the precepts thereof, save only they which were his Scholars, and unto whom he himself would vouchsafe to interpret them. john Hetherington is like Aristotle in this respect, not for learning, but for cunning: none shall fully understand all his errors but such idiots as are his Proselytes. The second Book written by Hetherington (as he himself saith) is that which was set forth in the name of one Edmund jesop, called the discovery of the errors of the Anabaptists. Wherein by the way) jesop deserves no small rebuke, for whereas at that time he made a show of turning from the Anabaptists to the Church of England, he turned not to us but to Hetheringtons faction, and conspired with him about the making of this erroneous Book; howbeit by his hypocritical seeming to turn, he reaped no small gain to himself, as it is well known. But to let him pass, and to come to the errors of the Book. In this Book at page 3. he confoundeth Reprobation and Damnation, making the foresight of man's folly and wickedness to be the cause why God preordaines any to condemnation. Secondly, at page 18. he affirmeth that the Gospel hath been declared to the Gentiles in former times, and is declared at this present in diverse parts of the world, only by the works of creation, wherein he teacheth cunningly that pernicious point, c Nota est Historia. expressly maintained by him and his followers in their private Conventicles, viz. that a man may be saved without Christ revealed in the word, by the mere contemplation of the creatures: abusing that in Rom. 10. 18. which speaks of such a preaching by the creatures which leaves men without excuse, not which is sufficient to salvation. Thirdly, at Page 48. he cunningly coucheth a point which is maintained by him and his factious company; to wit, that the soul 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 dishonourably of Baptism; for he saith, What can men have less than Baptism, which can give to no man more than an outward name of a Christian, as Circumcision did the outward name of a jew, it doth neither confer nor confirm grace to the heart of any, no more than Circumcision did. And in his former Book at pag. 13. he speaketh contemptuously of Baptism, terming it elementish baptism. And indeed it is apparent to them which know and are acquainted with his opinions, that he holds no other Baptism to be of any virtue, but that which he calls the Baptising in a thousand tears, in his former Book at page 14. allegorising the Sacrament, as the rest of the familists do. And herein appears the hypocrisy of this faction, they will submit to use our Sacraments, and to come to our Churches, and yet have them in plain contempt. Fiftly, whereas at page 89. he condemns 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 do and yet remain a notorious Familist himself of another order: for as it is amongst the Anabaptists, so it is also amongst the Familists: there be diverse orders of them, and they do 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 favour not them of Hetheringtons order, and they of Hertheringtons order gnash their teeth against all but their own faction. Sixty, at pag. 101. he delivers a strange paradox, viz. that Satan himself with all his Angels and spirits of wickedness, by force of their torments shall be compelled with all powers, people and kings whatsoever, to confess & bow before Christ, to serve and obey him, to praise and magnify him, his justice and Mercy for ever, abusing that place in Philip. 2. 10, 11. which proves not that ever hell shall be made a Chapel to praise God in. Thus foolish and ignorant men will take upon them to be teachers of Divinity, being unseen in the very grounds thereof: much like to presumptuous Quacksalvers, Verum penitus absurdum est ut discipulus ad magistrum vadens, antè sit artisex quam doceatur, Hier. adverse. Luciferian. which take upon them to be great Chirurgeons and Physicians, being ungrounded in the art of Surgery and Physic: and so instead of curing men, do indeed kill them. There be moreover other Books whereby this Sect do 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 upon the 11, 12, 13. Chapters of the Revelation. Fourthly, the Key of David, 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 Book deserveth as well to be regarded, as the best news that ever thou hast heard: now the best news that ever we have heard as we know is the Gospel; and I appeal to the consciences of this factious company, whether they have not in contempt all writings since the Apostles time in comparison of T. L. his writings; yea, whether they do not equalise them to the very Scripture itself, accounting T. L. a great Prophet. In this Book of his, at page 16. the Author solemnly protesteth that he knew not any one after the flesh that taketh part with him, wherein he showeth himself a notorious factionist, in thinking himself alone, in the days of the liberty of the Gospel. Secondly, although this railing Epistle be pretended only to be written to the Church of Rome, yet it is intended also against our Church, as it doth manifestly appear by his girding at Hussites, Lutherans, Caluinists, Evangelists, Protestants, and Precisians, at pag. 108. and by his girding at false reformed Prophets at page 69. wherein he cunningly inveigheth against all reformed Churches whom he termeth in the tree of regeneration, at pag. 20. foolish and irreformed c Hetherington and his company are well known to despise all Churches in the world reform and unreformed, and to acknowledge no other converted Church but their own faction. reformers. Thirdly, in this Epistle to the Church of Rome, at pag. 113. The Author saith when he wrote this Epistle, that he was in Babylon, and yet he lived in England in Queen Elizabeth's time, yea he was so impudent, as to dedicate one of his Books to that Queen of famous memory, expressing his name only by two letters T. L. lest the Pursuivant should find him out. I think I do not guess amiss at his meaning: and what was this, but to call our Church Babylon, in the very times of the Gospel. Fourthly, at pag. 86. he saith come forth ye thiefs and murderers out of your dens and palaces: if he were now alive, I would demand of him whom he means by his thiefs and murderers in palaces. As for his second Book called the Tree of Regeneration: the scope of it is as his aim is in the rest of his Books. First, to intimate himself to be a Prophet, at pag. 2. Secondly, to revile the public meetings of the Church or the Congregations, and by this means to withdraw men from them, at pag. 18. 19 Thirdly, to reproach the Ministers which come to preferment in the Church by the favour of Princes, terming them the Sons of Beor, at pag. 26. Fourthly, cunningly to gird at the prerogative of Kings, with the which he saith, some are drunken: at pag. 23. I will not further insist upon any more of his Books, but considering how many have been already seduced by them; hundreds by report, I cannot do less than wish (tendering the safety of the Church) that they were devoted to the fire, like those books of witchcraft or of curious arts spoken of in Act. 19 19 The third Discovery of john Hetherington, which is by comparing him with ancient Sectaries. I find by that which Saint Augustine hath concerning ancient Heretics or Sectaries, Lib de Hares. that Hetherington agreeth in opinion with diverse of them: as First, with the Gnostickes in an high conceit of his own knowledge, for as they did glory in that name, as though they had been the only Ginoskites or knowing men in the world, even so this man is the Elias left alone, the Ministers of England in comparison of him are blind guides, not able to interpret one place of Scripture aright, if we may believe his Proselytes which so boast of him, as was deposed against some of them in Court, or his own practice in taking upon him (as was also proved) to deliver in his Conventicles many contrary things to the received opinions in the Church of England, opposing his own private conceits against the judgement of the whole Church. Secondly, with the Catharists and jovinianists which held, that a man cannot sin (Lavacro regenerationis accepto) after he be once Regenerated, even so this man holds the perfect purity of the soul as was proved against him. Thirdly, with the Manicheans, which held baptismum in aqua nihil cuiquam salutis afferre, even so this man holds, that Baptism neither confers, nor confirms grace to the heart of any as hath been demonstrated before out of his book, set out in the name of jesop one of his factious Proselytes, at page 61. Fourthly, with the Mathematici, which received the Apocrypha as well as the Canonical Scripture, but allegorized and perverted both for their own turns, even so this man makes show to receive the Scripture, yea, to receive also some of the Apocrypha for Canonical, as hath been proved against him: but how he perverteth both for the maintenance of his own factious opinions, is manifest in his erroneous books or Pamphlets. Fifthly, with the Vadianis culpantes episcopos divites, save only that he & his factious company are more censorious than they: for they only blamed rich Bishops, envying their prosperity, but these both Bishops and Curates, affirming as hath been deposed against them, that Bishops and Ministers as they are consecrated in the Church of England, are not so much as members of the Church. Sixthly, with the Elceseitae, which held fidem in perscutione esse negandam & in cord seruandam, that a man, if he were persecuted for his Faith, might lawfully deny it, provided that he kept it still in his heart: and doth not the Hetherigtonian faction agree unto this? Did not Hetherington call God to witness, that he was sree from such opinions as were laid to his charge. I wish him to remember what he hath written, or said to this purpose, and especially his letter which he wrote to a great man in this Kingdom for his enlargement: indeed it is true, he will seem to maintain some of his erroneous opinions to this day, but I wish for his own good, that it were not rather to enrich himself in the Prison by drawing money from his numerous multitude of Proselytes, as some other besides himself have been known to do. then for any conscience he makes of denying what he holds: I might compare this man with many other Sectaries, mentioned by Irenaeus, Eusebius, Epiphanius, and other Fathers which writ of Heretics: but I study brevity. The fourth Discovery of john Hetherington, which is by the Application of the Text. In the last place, this man may be much discovered by the right Application of my Text. For first he is a Wolf in the sense of my Text. Secondly, he comes in sheep's clothing: that he is a Wolf in the sense of my Text, is manifest to all that know him intus & in cute: for First, he deals gently with his Proselytes at the first drawing them into lighter errors (although I must needs say, I know no one error that he holds which is simply light) but afterwards like a ravening Wolf, he tears their souls in pieces by bringing them by his spiritual enchantments, to despise the Church, to reject the public Ministry, or at the least to cease to esteem and believe it, to have the Lords Day in contempt, to cast off holy duties in private Families and the like; all this is very well known in the City, to such as do but know his followers. Secondly, he is very dull to understand the truth, for who is more blockish than he which is ignorant, and yet scorns to be taught: but he is very quicksighted to find out cunning evasions and subtle equivocations to hide his pernicious errors if possibly he may from the eye of authority; this I am persuaded prudent men before whom he hath been convented, do partly discern, besides others which have conversed with him and his factious company. Thirdly, as a Wolf begets a Wolf, so this sectary where he prevails with any man or woman, to make them his Proselytes, he makes them like unto himself: will he equivocate? so will they: will he traduce good Ministers and good people terming them puritans though they be conformable? so will they: will he seek to seduce? so will they: I may well speak this by experience, considering that many tender-conscienced Christians in my Parish have been tampered with by these seducing fellows, and solicited to Hetheringtons Conventicles: wherefore, as it was once feigned concerning jupiter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he begat new Gods as c Eurip in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Greek Poets hath it. So it may be said concerning Hetherington without fiction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he begets new Proselytes, which quickly turn traducers of the Church, if not worse than so. Secondly, he comes in sheep's clothing: for First he comes with quotations of Scripture to maintain pernicious errors, witness his books. Secondly, he comes with flattering words, pretending to tender men's souls and the like; witness many which have been assaulted by him or by his followers. Thirdly, he comes with lincy-woolsie books, such as savour of some seeming devotion, but containing dangerous errors closely couched. Fourthly, he comes in the whole outside of a Christian; there is nothing a true Christian hath indeed, but these fellows to serve their own turn can have it in show, they can sigh, and weep & humble themselves, and make show of some civil virtues, etc. but all this is joined with pernicious errors of judgement and schism. Fifthly, he hath his sheep's clothing also, wherewith to deceive authority, viz. his false recriminations, his feigned submissions, his hypocritical equivocations, his shameless denials, with many such: if any shall desire to be further satisfied concerning Hetherington and his factious company, let him but inquire amongst honest Religious Citizens, and he shall not only find this little which I say true of them, but much more. And thus I have endeavoured to show you this Wolf in his own skin. I pray God discover him further for the safety of his Church: and thus also I have done with the first thing propounded; namely, the Discovery. Wherein, howsoever I may seem to use sharpness in Zeal for the Church, yet I am sure I have mingled no malice, for I never had any particular quarrel against him in all my life as he well knoweth: & having dispatched the Discovery, it remaineth now according to our Method propounded, that we come to matter of Confutation; and herein I do not mean to insist upon the refutation of every dotage which he is known to hold, for so I might be infinite. I will not stand to prove against him, that the Church of England is a true Church, for this were to hold a candle to see the Sun by, which is seen sufficiently by its own light: a chaste Spouse remaineth an honest woman, though never so many varlets' reproach her as an harlot, even so the Church of England, my dear Mother shall remain I hope for the future, and is for the present a true Church, when all peevish schismatics, Brownists, Anabaptists, Familists and such like, have said or railed what they can against her: neither will I insist upon his dotage concerning the perfect purity of the soul: that in 1 joh. 1. 8. If we say we have not sin, we deceive ourselves: is sufficient to confound whatsoever he or his Proselytes are able to produce to the contrary. But that which we will stand upon shall be 1. The Sabbath. 2. The Books of Esdras. The Sabbath day, or that which we call the Lords day, is no more a Sabbath in Hetheringtons opinion then any other day, as was proved by the oaths of honest men against him: wherein like unto Faux, he would blow up all Religion at one blast by the Gunpowder of Familisticall Doctrine, and open a window to all Atheism and profaneness: for take away the Sabbath, and farewell all Religion: neither let this equivocator say, that he doth not utterly deny the morality of the Sabbath, but only that he holds it is not to be so strictly kept as it was amongst the jews, etc. for it is perfectly known to many in the City, which I hope may easily be produced if need should require, that neither Hetherington nor his followers make any conscience of working in their ordinary trades upon that day, or of buying and selling and the like: yea, the truth is, as appears by some that have been intimate with them, and by some other that have been converted from them, that where their pernicious doctrine doth prevail, it brings men or women to a plain contempt of the Sabbath, to work upon that day to despite others, yea, to c Terming them superstitious persons. nickname others which make conscience to keep it as was also deposed against them: to come therefore to that which this dangerous Sectary maketh a controversy, viz. to prove the Morality of the Sabbath. The Morality of the Sabbath proved against the Sect of the Familists, against Hetherington and other Antisabbatareans. THe true Morality of the Sabbath consisting not in a mystical resting from sin as the Familists pretend, but in celebrating of an appointed day in seven in the worship and service of God, may be demonstrated and proved by the arguments following. First, from the time when it was first instituted and celebrated and that was in the time of man's innocency before any Mosaical Ceremony was in use, Gen. 2. 3. indeed in the state of innocency, God had given unto Adam the Law concerning the Tree of knowledge of good and evil, yet that tree was no Mosaical Ceremony, but a Sacrament. Secondly, from the manner of writing of the fourth Commandment at the first, for it was not written in paper or parchment, or upon leaves of trees, but in Tables of stone, as the rest of the ten Commadements were, Deuteronomie 10. 1. to signify the perpetuity thereof. Thirdly, from Gods own placing of it: for the Law of the Sabbath, to wit, the fourth Commandment is not placed amongst the Ceremonial or judicial Laws, as though it had been Ceremonial, or had concerned only the Nation of the jews, or them especially: but amongst the Moral Laws, yea it is made one of the ten, so that if it were abrogated, there would remain but nine Commandments, and so the Law of God were unperfect, which were blasphemy to affirm: neither let Familists think to evade by saying the morality of the fourth Commandment still remaineth in resting from sin every day; for the morality of that Commandment consisteth not in that, but in celebrating one day of seven in God's service, as we noted before, and as may appear by the very words of the Commandment pressing only the observation of a seaventh day. Fourthly, from the reasons wherewith the fourth Commandment is enforced, which are all of them moral, and do as strongly bind the Gentiles, as the jews: for if the jews were bound in conscience to celebrate the seaventh day in God's service to his glory, because the Lord had given them six days for their own lawful occasions, are not we Gentiles by the same reason bound, unto whom God in like manner hath granted six days for our own labours requiring but the seaventh for his public worship. Secondly, if the jews were bound to celebrate the seaventh day, because it was the Lords due, or because it was the Sabbath of the Lord thy God: are not the Gentiles bound in like manner to give God his right. Thirdly, shall the example of God in resting upon the seaventh day from all his works of Creation bind the jews and not us Gentiles? are not we bound to be imitators of God as dear children, as well as they, or any other? Ephes. 5. 1. Fourthly, shall it be an argument to persuade the jews to keep the Sabbath, because God hath blessed and sanctified it; that is, hath ordained it to be a day of blessing to the conscionable observers of it, and hath set it apart from common labour to holy use? and shall it not be an argument to persuade us? have not we as much need of God's blessing as the jews? have not we cause to fear to devour that which is sanctified as well as the jews? Thus we see all the reasons in the fourth Commandment are moral, which do plainly demonstrate the Commandment itself to be moral. Now if any shall object that in Deut. 5. 15. where God presseth the observation of the Sabbath, with a reason seeming to be peculiar to the Hebrews; namely, because he had brought them out of Egypt. I answer, that doth no more infringe the morality of the fourth Commandment, than the general preface prefixed before the ten Commandments, I am the Lord thy God, which brought thee out of the land of Egypt, and out of the house of servants, doth infringe the morality of the rest of the moral Law. Secondly, there was something also signified in this reason, I brought thee out of the land of Egypt; to wit, the great benefit of redemption, which binds the Gentiles as well as the jews, in way of thankfulness to celebrate the Sabbath day to God's glory. Reason's proving against Hetherington and other Familists, that the Lords day ought to be kept for the Christian Sabbath. THat the Lords day ought to be celebrated for the Christians Sabbath; and that by virtue of the morality of the fourth Commandment: it is apparent by diverse Arguments. First, because the moral Law is not abrogated by the Gospel, but established, Rom 3. 31. which proves that tenet of Hetherington to be false; to wit, that the Lords day since the Apostles time was of no force. Secondly, because it is written in the very hearts of men, that they ought to celebrate that day, as appears by the secret checks that they find in their consciences when they do profane it, and by the sweet comforts which they feel when they keep it in an holy manner, Thirdly, this blessed day hath been observed by all Christian Churches: it was kept at Jerusalem, Act. 2. 1. it was kept at Troas Act. 20. 7. it was kept in Patmos, Revel 1. 10. it was kept in the regions of Galatia, 1 Cor, 16. 1. 2. Fourthly, the ancient Fathers have pressed the observation of the Lords day upon the Church in their several ages. c Epist. ad magnesi●s. Ignatius saith, let every one which loveth Christ celebrate the Lord's day, e Ser. 251. de tempor. Saint Augustine doth greatly press the strict observation of the Lords day that men should upon that day be separated from worldly businesses, and that they should attend upon God's public worship: that they should not sit idling at home when others go to Church; that they should not give themselves to hunting upon that day, or to loud laughters, etc. c In 1. cap. Isaiae. Saint Basil saith, when as almost all days prescribed by the Law are abolished, yet there remaineth one great day of the Lord which shall never be abolished, but shall remain to the end of the world. e Lib. 7. de diuin. office Rupertus saith, the Lord hath made this day to be the solemnity of Solemnities, because the nobleness of this solemnity excelleth all other solemnities. g Lib. 4. adverse. Martion. Tertullian saith, that Christ hath made the Sabbath more holy by his benefaction, it being holy from the beginning by his father's benediction. i Hom. 7. in 15. c. exod. Saint Origen doth in like manner not only equalise, but also fare prefer the Christians Lords day before the jews Sabbath. n Enchir. Luther blesseth God for setting apart a peculiar day for the use of his ordinances: yea o Lib. 2. instit. c. 8. Sect. 32. Caluin himself saith, unless a certain time were set apart for the worship of God, all would run to ruin and confusion speedily and inevitably. Here I am, as the learned know, in a large field, I might be very copious in quotations, both out of the ancient Fathers and modern writers, but I must be brief for diverse reasons. Fiftly, the r Homily of the place and time of prayer. Church of England hath these words in one of the Homilies; God hath given express charge to all men that upon the Sabbath day, which is now our Sunday, they cease from all weekly and work-day labour, to the intent that like as God himself wrought six days and rested the seaventh, and blessed and sanctified it; and consecrated it to quietness and rest from labour; even so God's obedient people should use the Sunday holily, and rest from their common and daily business, and also give themselves wholly to heavenly exercises of Gods true religion and service. So that God doth not only command the observation of this holy day, but also by his own example doth stir and provoke to diligent keeping of the same. The which I have noted, first, because the Hetheringtonians hold, as it is well known, that the Christians Sabbath is grounded upon no precept in all God's word, whereas the Homily saith that God hath commanded the observation of this holy day. Secondly, because some not well affected would cry down all strictness in observing this day as jewish, wherein they do not symphonize with their mother; for what observation of the Sabbath can be more holily strict, then that which is prescribed in the Homily; to wit, that we should cease from all weekly labour, and give ourselves wholly to heavenly exercises of Gods true religion and service. We are prone by corruption of nature to take liberty of ourselves, Si non satis insa●iat instiges eum apud Terent. we need not be taught it: non opus est calcaribus sed frano. Sixtly, God hath showed fearful judgements upon prophaners of the Lords day, as you may read in the Practice of Piety: a certain husbandman grinding Corn upon the Lord's day, had all his meal burned to ashes▪ another carrying Corn upon the same day, had his Barn and all his Corn the next night burned. A covetous Flaxwoman at Kingstat in France in the year 1559. using with her maidens to work in her trade upon the Lord's day, her flax in an extraordinary manner took fire the same day, burnt her house, and so scorched herself and two of her children that they all of them died the next day. Stratford upon avon was twice almost consumed with fire in one year; and the like judgement was showed upon Teverton in Devonshire: both which towns were known to suffer much profanation of the Sabbath. In the year 1582. jan. 13. being the Lords day, the scaffolds in Parisgarden fell under the people at a Bearebaiting, so that eight were suddenly slain, and many others hurt and maimed. Also a certain Nobleman usually profaning the Sabbath by hunting, had a child by his Lady, which had an head like a dog's head with ears and jaws answerable, making also a noise when it cried like an Hound. In like manner a woman, as I am informed, preparing a pair of stockings for the market upon the Lord's day with a pan of coals at Parshore in the County of Worcester, her house was burnt and two and twenty more upon the same day. It is certain there were so many houses burnt, and that upon the Lord's day, for that appears by the Brief which was gathered at the Churches. And that the fire came by this means, some that then dwelled in the town, said unto me, that they would be deposed of the truth of it. All which may be fair warnings to forewarn not only prophaners of the Sabbath, but also all such as by their pernicious doctrine teach men to profane it. Seaventhly, there is infinite necessity of a Lords day or Sabbath. First, for the rest of poor Servants and Cattles, which otherwise might sink under the burden of uncessant labour. Secondly, for the sanctification of every one of us: how worldly minded should the best of us grow, if we had not the Sabbath to take of our hearts from the world? Thirdly, for the instruction of the ignorant: what instruction have many thousands in this Kingdom and elsewhere, but only that which they receive upon the Sabbath day. Fourthly, for God's worship and public service, when is God publicly worshipped in the Country ordinarily, but upon the Sabbath. Objections against the Sabbath answered. Having thus proved the Morality of the Sabbath, come we now to answer the Objections which the Familists and their adherents bring to infringe the same. First, 1. Objection. you keep not, say they, the same day which the jews kept, and therefore you grant by your own practice, that the Law of the Sabbath is not Moral. I answer, they might as truly say our practice in receiving the Lords Supper in the morning, doth prove that that blessed Sacrament is abolished, because we observe not the same circumstance of time. We keep not indeed the jewish Saturday as the Thraskites, but we celebrate the Lords day; the Sabbath being not abolished, but altered from the Saturday to the Sunday, and that by order from Christ himself, who immediately before his ascension instructed his Apostles in things belonging to the Kingdom of God, Acts 1. 3. and the Sabbath I hope is one special thing belonging to God's kingdom; yea, our Saviour taught us by his own example to celebrate this day, appearing to his Disciples after his resurrection, especially upon it, john 20. 19 26. Moreover, the example of the Apostles themselves which celebrated this day, john 20. 19 26. should be a forcible motive unto us to do the like, for we 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 fell out not upon the jewish Saturday, but upon our Sunday, Mat. 28. 1. an occasion which may very well deserve the honour of the day before that of Gods resting from the works of creation, although both the occasions are very renowned. Secondly, 2. Objection. whereas they object that in Exod. 31. 13, 14, 15, 16. and Ezek 20. 12. where the Sabbath is termed a sign. I answer, every ceremony is a sign, but every sign is not a ceremony. The Sacraments are signs, Rom. 4. 11. and yet not fading caeremonies. Thirdly, whereas they object that in Col. 2. 16. Let no man judge you in respect of Sabbaths: 3. Object. and that in Gal. 4. 10, 11. Ye observe days and times, and months, and years, I am in fear of you. I answer, by Sabbaths in those places are meant certain caeremoniall days amongst the jews; viz. their feast of Tabernacles, their new Moons, and the like: for these are termed Sabbaths, Levit. 23. 24. and the Apostle doth sufficiently express himself to intent such days, and not the moral Sabbath, naming new Moons, and other caeremoniall times. The like may be answered unto that in Rom. 14. 5. one man esteemeth one day above another; another man esteemeth every day alike, etc. It is not meant that the Church made no difference in those times between the Lord's day and any other day, as the Familists would pervert it; but that they which were better informed than others, made no difference between the ancient Caeremoniall days, which were now abolished, and other common days. Fourthly, 4. Object. whereas they allege that in Mat. 12. 1, 2, 3, 4, 5, 6, 7, 8. and Mar. 2. 23. as though our Saviour had defended the breach of the Sabbath, & so by consequence had abrogated it. I answer, it is the scope of our Saviour in those places to defend the lawfulness of works of mercy and works of necessity, and not in any sort to plead for the abrogation of the Sabbath, much less of the Lords day. Fiftly, 5. Object. whereas they object that in john 5. 8. where our Saviour commands a manifest servile work to be done upon the Sabbath; namely, the carrying of a Bed. I answer, the carrying of the Bed in that place is not commanded as a servile work, but to confirm the truth of a Miracle tending greatly to God's glory: even as our Saviour commanded to give meat to the Damsel whom he raised from death, Luk. 8. 55. not so much for necessity, as for the confirmation of the truth of the Miracle wrought upon her. Sixtly, 6. Object. whereas they object that in Heb. 4. 3. 9 we that have believed do enter into rest; whereby it might seem that the Sabbath of Christians, or their rest is merely mystical. I answer, that place of Scripture doth not treat of the moral Sabbath as though that were mystical, but of our eternal rest in heaven whereinto we enter at our death by faith in Christ jesus. Seaventhly, 7. Object. whereas they object that in Luke 24. 13. 23. 33. where Cleophas and the other Disciple went to Emmaus, which was sixty surlongs from Jerusalem, that is, about seven miles (a mile consisting of eight furlongs) and returned again the same day, which was upon that day which we call the Lords day, and therefore that they made no such scruple of working or travelling upon the Lord's day as we do. I answer, it was not known to all the Disciples (this being the very day of Christ his resurrection) that they ought to celebrate the first day of the week; and therefore it was no marvel if they traveled upon that day. The good women which made scruple to anoint the body of Christ upon the Sabbath, made no scruple to come to do it upon the first day of the week, because as yet they were ignorant that they ought to celebrate that day. Eightly, 8. Object. whereas they object that the day which we observe is termed the first day of the week, Luke 24. 1. and therefore that it is a week day, not a Sabbath day. I answer, this is a mere cavil. For it is termed the first day of the week, not simply, but in respect of the jewish Saturday; in which regard also it is called the eight day in diverse places. But when the Spirit in Scripture speaketh positively and simply of it, he terms it the Lords day, Reuel. 1. 10. which is indeed the most proper name of it, although we use a latitude of words in expressing one and the same thing by diverse names. Ninthly, 9 Object. whereas they object that they keep every day a Sabbath, and therefore that they are unjustly taxed for Sabbath-breakers; yea, that they come to the Church upon the Lord's day as well as others, and hear Sermons, and receive the Sacraments, etc. that they hold the morality of the fourth Commandment, and the like. I answer, if to trade, to labour in their particular callings, and to esteem every day alike, be to keep every day a Sabbath, than they keep every day a Sabbath; but what is this but under colour of keeping every day, to keep no day at all as it ought to be kept. Secondly, we deny not but they may come to the Church as well as others upon the Lord's day, and hear the Word, and receive the Sacrament; but in the mean time how do they demean themselves when they have heard? is it not famously known how they meet together to censure the Ministers, to contradict the Doctrine, etc. do not hundreds in the City know this to be true, and was it not deposed against them: again though they may receive the Sacrament to keep them from trouble, yet what reverend opinion have they of the Sacraments, especially of Baptism, affirming that it neither confers not confirms grace to the heart of any: as appears in jesops' book, at page 61. Thirdly, they do merely equivocate when they say they hold the morality of the fourth Commandment: for the morality of that Commandment is that one day of seven should be set apart for God's worship, and kept for conscience sake in obedience to God's Commandment: but this they are notoriously known to deny that any such day should be now celebrated in conscience of God's Law: and therefore they do deny the morality of the fourth Commandment in the right sense thereof. Tenthly, 10. Object. whereas they object out of Master tyndal's Works, or some other bound up with his, that the Ancient Fathers have been of their opinion concerning the Sabbath. I answer, that is as true as the vain 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 judgement. They speak of diverse kinds of Sabbaths: First, of a Sabbath of the c August. liv. de spirit & lit. letter, whereby is meant the jewish or Traskite Sabbath. Secondly, of a e August. lib. 13. confession. mystical Sabbath, which is a resting upon God. Thirdly, of a * Hier. in 56. Isaia edit plant. 1578. Dedicata Sab. bata, an other Edition hath it: but I conceive 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 ancients speaks. Fourthly, of a spiritual Sabbath, when we depart from inquity, and become practisers of sanctification as h cyril Alexand. lib. 7 de adorat in spirit & verit. another of the ancients speaks, if that work by the cunning of some be not wrongfully ascribed unto him. Fifthly, of an n Hier. in 58. Isaiae. eternal Sabbath in heaven, which is an eternal rest in that most blissful place. Sixthly, of a o Tertul. lib. adversely. judaeos. mortal Sabbath, which is a day set apart by God himself in the fourth Commandment for his own service. Seventhly, of an r Bern. Ser. 11. in Cantic. idle Sabbath, when men will rest from the works of their particular callings upon the Sabbath day, but will not employ themselves in God's Service: now these Ignoramusses when they hear that the Fathers speak of a mystical Sabbath, presently they conceive as though the moral Sabbath were merely mystical; and when they hear that the Farhers speak of an ildle Sabbath, they presently censure the moral Sabbath to be in the judgement of the ancients an idle day: and thus they pervert the judgement of antiquity many times. I speak not this to justify all the Fathers in every particular sentence of theirs concerning the Sabbath, quandoque bonus dormitat Homerus, as a Lib. de art Poet. Horace saith of Homer: Et Bernhardus non vidit omnia, as it is in the Proverb: the Fathers have had their Naevos or failings in their writings as a c Abrahamus' Sculictus in medulla. learned man hath affirmed: and so in like manner, some of our modern Writers have given more power to the Church to dispose of the Sabbath, and to alter it again concerning the day, so she observe one day in seven: then I hope any Church under the Sun, dare to arrogate unto herself upon their affirmations, not being sufficiently ware how their meanings might be abused and perverted by Familists and other Antisabbatareans: but what I speak, I speak it for the just reproof of Familists and such like, which are glad if they can catch any thing, if it be but in sound only, from the Writings of Famous men, to patronise at the least in show their own heretical and schismatical opinions, like unto spider's sucking poison from those writings; from the which a more judicious Reader would derive sound edification and instruction. Thus for Confutation concerning the Sabbath. Hetheringtons opinion confuted concerning the Books of Esdras. THe second thing which we propounded concerning matter of Confutation, is touching the Books of Esdras: the which books Hetherington holdeth (as hath been proved against him by witnesses) to be canonical Scripture, and that they ought so to be esteemed: wherein may appear the pride and insolency of this man, who being altogether unlearned (ut potè qui nullam linguam novit praeter suam maternam) yet will take upon him in opposition to the whole Church both reform and unreformed, to canonize new Scripture: in which particular he showeth himself to be worse than the very Papists: the c Bellar. lib. 1. de verbo dei. Papists though they have received some other Apocryphal Books into the Canon; yet they have rejected, or at the least not received the Books of Esdras: but let him and his Proselytes know tutissimum esse, that it is the safest course as Saint e Lib. 2. de doct. Christian c. 8. Augustine saith, to receive only for Canonical Scripture, such books as all Catholic Churches receive. And indeed it concerns authority to take this to heart; for if it were at every private man's choice what books he would receive to be Canonical, what would become of the true Christian Faith, or what swarms of errors and corruption of faith would not immediately invade the Church as we see in Popery, whilst they have received pretended Apostolical Traditions, intruded into the Canon diverse Apocryphal books, and entertained the n Bellar. lib. 3. de eccles. c. 14. sentences of the Pope and the Court of Rome as inertant truth, and have o Trident concil. 1. decret. Sess. 4. equalised traditions to the Canonical Scripture, what is become of the Orthodox faith amongst them? It is either fare to seek, or else miserably corrupted. And the Reasons to prove the books of Esdras not to be Canonical Scripture against this Sectary, are these following. First, because they were written at the first, not in Hebrew, as the books of the Old Testament were but in Latin: and c In prolog. Galeat. ad Paulinum. Saint Hierome is very confident in this, that whatsoever Books of the old Testament were not written in Hebrew, c Vide etiam praesat. in lib. regum. Tom. 3. they are not canonical. Secondly, because the Church in former times hath not received them for canonical; receiving only the 22 books of the Old Testament as they were anciently divided: and what these 22 books were may be gathered out of c Lib. 3. eccles. hist. cap. 10. Eusebius and g Lib. 1. contra Appion. gramat. josephus: but especially out of Hierom, who doth more clearly reject the Apocryphal books in the forenamed place then some other of the Fathers do. I will not insist upon further testimonies out of n Lib. de mensur & p●nd. Epiphanius, out of o In Synopsi. Athanasius, out of p Catech. 4. cyril Bishop of Jerusalem, 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 judgement, than so fare as they agreed to the truth especially in matters of Faith: but yet to departed from the ancient Churches in that wherein they are sound and Orthodox, is horrible presumption and be wrayeth very much pride. Thirdly, a learned man of our Church saith of all other Apocryphal books, the books of Esdras are worthy of the least credit being stuffed full of vain fables, r Dr Willet in his Synopsis. fit to feed curious ears, then tending to edification. Fourthly, those books are not to be esteemed Canonical, in the which there be errors, but in the books of Esdras there be errors, Ergo. That there be errors in the third Books of Esdras, I refer the learned to the annotations of junius upon it; and that there be errors in the fourth Book, I might easily prove by instance. For first, in the fourth Chapter, the Author saith that souls are kept in the womb of the earth. In the sixth Chapter, there is a tail of two great fishes, Henoch, and Leviathan, which no waters could hold. In the fourteenth Chapter he reporteth, that the Books of Scripture being lost in the Captivity, were restored by him, and how he had drunk of a cup of water as fire in colour given by an Angel, and so spoke 40 days together and ceased not; in the which space, five Scribes wrote from his mouth 204 Books; these and such like tales that Book is full of, as our Learned Country man speaketh, whom I quoated before. I do not deny but in these books of Esdras there may be many truths, especially the three last Chapters of the third book, which are almost a mere transcript out of the canonical Esra and Nehemiah: but yet I must say of them, as Saint c Lib. 15. de civet. c. 23. Augustine saith of them, and of all the rest of the Apocrypha: in his autem Apocryphis, etsi invenitur aliqua veritas, tamen propter multa falsa nulla est canonica authoritas, in these Apocryphal books, although there be found some truth, yet in respect of many false things found in them they have no canonical authority. And thus I have done with the second thing propounded; namely, the Consutation. An exhortation to Christian people remaining sound in the Faith. Having dispatched the two former branches concerning Discovery and Confutation, come we now to the third, which concerns matter of Exhortation, and to begin with Exhortation to the Christian brethren, which still by the mercy of God remain sound in the Faith. Good people, you have heard in all the foregoing discourse of false teachers, and also how many such at these days remain amongst us, seducing many in their private conventicles: give me leave in the next place, by way of introduction, to show you the reasons wherefore the Lord suffereth such in his Church, and then to propound some preservatives against seduction, which may serve for matter of Exhortation. For the first of these; The Lord suffereth Seducers in his Church with long patience, and doth not presently root them out, for diverse reasons. First, that the goodness of truth might the more appear, who could know the benefit of light unless sometimes we were sensible of the darkness of the night, as c Quis sciret bonam esse lucem nisi noctis tenebras sentiremus. hom. 9 in c. 16. & 17. number. Saint Origen saith; even so who can know the benefit of health but by the smart of sickness, or the benefit of liberty but by restraint or imprisonment. Secondly, that the word might be the more deeply sought into. The mystery of the Trinity had never been so exactly handled by many of the Fathers in c De Triait. whole Tractates had not diverse damnable Heretics sprung up to oppose the same: wherein the Lord shown his singular wisdom (as he did also in the first Creation) bringing light out of darkness, truth out of error, good out of evil, contraries out of contraries. Thirdly, to try the Governors of the Church, whether like unto 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 jesabel that calleth herself a prophetess to teach, and to seduce God's servants, Reu. 2. 20. Fourthly, he doth it for the punishment of such as have itching ears and unconstant minds, which are never satisfied with any true teachers, especial in public, but have a lusting after the onions and garlic of private errors, preferring any thing done in a private Conventicle (though it be never so unwholesome) before that which is done in the public Congregation: Nolunt doctores probos & fidos, quid ergo restat? veniant adulatores. Caluin in Mich. c. 2. v. 11. it is just with God to leave such curious persons to be seduced by false Prophets to their own eternal destruction, Micha 2. 11. Fifthly, God doth it that they which are approved may be known, 1 Cor. 11. 19 a sound Christian is never better discerned, then when he is compared with some erroneous and heretical person, hence it is that Saint Augustine saith in one of his e Epist. 50. Epistles, haeresis enim & scandala futura praedicta sunt ut inter mimicos erudiamur ac sic & fides & dilectio nostra possit esse probatior. We learn instruction amongst Haereticall enemies, thereby our faith and love are better tried. Thus for the Reasons wherefore God suffreth Haeretickes in his Church. Now that you may be preserved from Seducers on every side, which I heartily wish. Let me commend unto 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 overturned which hath no foundation: even so how soon is a man removed from that truth wherein he was never grounded and rooted? for the which cause in the primitive Church, as c Antequam daretur baptismus adultis, instituebantur in fidei rudimentis. Aug. lib. de fid. & oper. Saint Augustine saith, Baptism was administered to no Heathen turning Christian, but unto such as were first instructed in points of Catechism: and this indeed was an excellent means to prevent inconstancy and apostasy. Secondly, receive the truth in the love of it; men are hardly drawn from e Tu licet usque ad Tanaim fugias, usque sequctur amor. propert. Eleg. lib. 2. ad Cyn●h. vers. 1160 that they love: David loved the Law better than Gold and Silver; and hence it was that he could never be drawn from it by any Idolatrous seducer, Psal. 119. There is no greater cause, why many become Apostates from the truth, then want of sound love unto it. Thirdly, labour that your knowledge in Religion may be experimental: a man is hardly persuaded by any art against his own experience: tell a man of mean understanding, that the Crow is white, and the Snow black, yea use all the logic you can to prove it, you shall never persuade him: and why? because he knows the contrary by experience: even so, if we knew by experience what it were to deny ourselves, and to depend upon Christ alone for justification, no Papist should ever be able to persuade us to trust to humane merits: and if we knew by experience the infinite benefit of God's Sabbath, no Familist should ever prevail with us to have it in contempt: n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. experience maketh men resolute. Fourthly, beware of reading schismatical books, Socrates was more resolute in his old age to under go danger then the young men, because he had experience. Plat. in Euthydem. though they be offered unto you as a friendly gift; beware of frequenting the company and conventicles of seducers, though you Be never so kindly invited by false friends; seeming friendly gifts tending to seduction, are like the Trojan horse, which was pretended to be the c Pars stupet innupta adnum exitiale mineruae. Virgil AEnead. lib. 2. gift of Minerva, but it proved The destruction of Troy. In the Romish Church the common people are not permitted to meddle with our books. I would they were not in this particular more provident for Antichrist, than we are for Christ. Fiftly, be practical 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 speaks of himself, as our Saviour in effect speaketh, john 7. 16. if it be well observed what kind of Professors they be ordinarily which fall of from the Church to sects and schisms. I do not doubt but it will easily appear, that for the most part they are such, as had a form of godliness, but denied the power, as Saint Paul speaks of the hypocrites of his time, 2 Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon Theophilact saith most truly in his Annotations upon Matth. 7. whosoever shall build his soul upon the practice of Christ's Commandments, no temptations shall ever be able to cast him down. Sixtly, when you have any scruple in your consciences, repair not to seducers for resolution, but according to God's ordinance, ask the Priests concerning the Law, Agg. 2. 11. and seek the Law at their mouths, Malach. 2. 7. go to your faithful Ministers, and let them resolve 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 give you understanding in all things. An exhortation for Hetherington and all other Sect-masters about the City of London or elsewhere. YOu which have been the means to seduce many silly souls from the truth, I beseech you, if you be not come to that height of wickedness, as to sit down in the chair of scorners; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Septuagints render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the chair of pestilence: let my counsel be available with you, and break of your course of seducing Gods servants. I know you rage against me for going about to reclaim you, and for endeavouring to preserve my flock from your seducements: but may it not justly be said of you in this respect, as c Serm. 5. de lapsis. Saint Cyprian saith of some in his time; Sacerdotibus sacrilegus irasc●tur, atque ò tuam nimiam furiosè dimentiam, irasceris ei qui abs te avertere iram dei nititur, ei minaris, qui pro te domini misericordia●● deprecatur: qui vulnus tuum sentit, quod ipse non sentis. O Furious man, is not this too much madness in thee; thou art angry with him which endeavoureth to avert God's wrath from thee; thou threatnest him which imploreth mercy for thee at the hands of God, which feels thy wound which thou thyself dost not feel. But to pass by your fury with compassion, I will endeavour to cure you of your frenzy, and that two ways. First, by showing you the causes of your disease as a necessary preface: and secondly by applying some corazives by way of exhortation. And the causes of your diseases are diverse. First, ignorance of the true sense of Scripture, according to that in Mat. 22. 29. Do ye not therefore err, not knowing the Scriptures: whereupon c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in praefat in Epist. ad rom. in edit Co●●elin. Saint chrysostom saith, much heresy hath first sprung from ignorance of Scripture: you think, as appears by your practice, that you are the only knowers of God's mind in his word; but alas your own hearts do deceive you: many of you are ignorant of the original tongues wherein the Scriptures were written, and so do want one especial help for the understanding of them. Secondly, you are known to despise all Orthodox writers, whose Commentaries might help you. And thirdly, that you are not guided by the spirit of truth, appears by your gross errors peevishly maintained by you: the which three may well convince you of ignorance. 2. The second cause of your disease is pride: you magnify your own wisdom; some of you maintain that you cannot err in giving deliberate sentence in points of Divinity; you disable the Ministers of the Church, as though they knew nothing in comparison of you; and this knowledge of yours, or rather this proud conceit of your own supposed knowledge causeth you to err, according to that of c Mater omnium hareticorum superbia. Aug. de Genes. contra Manich. Saint Augustine; pride is the mother which breedeth and bringeth forth the whole brood of Heretics. Wherefore lay down your own vain conceits of your pretended skill, and desire of God that you may see your own nothingnesse and unability, that so you may be healed: think it not an honour to be the head of an erroneous and factious company, or to be reverenced by them, as the e Pierius in hicroglyph. Athenians in former times worshipped the Wolf: despise that honour which comes not of God: think it a disgrace to be commended by evil men. 3. The third cause of your disease is covetousness, according to that which is spoken of Sectaries in Rom. 16. 18. they that are such serve not our Lord jesus Christ, but their own belly. How many timeservers be there which will soothe great men in their errors, and seem to maintain the errors of the time for their own advantage? and how many wavering tradesmen which will readily embrace that faction whereby they may most advance their own gain: which gave occasion in like manner to n Haereticus est ut mea resert opinio, qui alicuius temporalis commodi & maximè gloriae principatusque sui gratia falsas ac novas opiniones vel gignit vel sequitur. Aug. li. de utilit. credend. Saint Augustine in his time to describe an Haereticke by his covetousness and vainglory, as you have it in the margin. Wherefore if ever you mean to be cured of your factiousness, despise the base gain of it: do not think it so excellent a matter to get by your sufferings, going poor into the prison, but coming rich out: account it not a privilege to have your proselytes to boast up and down, that you shall want neither Gold nor Silver: remember that of Solomon, the treasures of wickedness profit nothing, Pro. 10. 2. and that of our Saviour in Mat. 16. 26. What is a man profited if he should gain the whole world, and lose his own soul. And thus having showed you the main causes of your disease, I come now to give or to apply unto you some corazives, to eat out the dead flesh of error or Heresy: Heresy being one of the fruits of the flesh, Gal. 5. 20. Consider therefore and lay to heart, what dreadful judgements have befallen your predecessors for their factious carriage in the Church of God: remember what befell unto Theudas, Acts 5. 36, 37. who boasted himself to be some body, as you also do, to whom a number of men about 400. joined themselves, who was slain, and all as many as obeyed him were scattered abroad and brought to nought: and after this man rose up judas of Galilee in the days of taxing, and drew away much people after him, he also perished, and all as many as obeyed him, were dispersed. Of the which two seducers also c Lib. 18 c. 1. & josephus makes mention in his c Lib. 20. c. 2. Antiquities. Secondly, remember what befell unto Elymas for going about to turn away the Deputy from the faith, how he was immediately smitten with blindness, Act. 13. 11. remember what befell unto Arius, whose damnable Heresy for a time much prevailed, how he died in a jakes, where he voided his very bowels with his excrements, as c Lib. 1. Eccles. hist c. 14. Theodoret recordeth. Thirdly, remember what befell unto Anastasius an Emperor of Rome, and a great defender of Eutichian Haeretickes, how he was found dead, being smitten as it was commonly thought with a thunderbolt from heaven, as d Melanct lib. 3. Chron. Philip Melancton hath it in his Chronicle. Fourthly, remember what befell Nestorius, another ringleader of saction in the Church of God, how before his death his tongue (which he had abused in broaching errors) was consumed with worms, as e Lib. 14. c. 36. Nicephorus Callistus hath left it upon record. Fiftly, remember what befell the City of Antioch, which was a great nourisher of faction, as Amsterdam is at this day, how it was shaken with an earthquake a whole year together, and afterwards destroyed with fire from heaven, as o Lib. 15. Paulus Diaconus storieth of it: and as in like manner Socrates seemeth to accord in the r Lib 4. c. 10. tripartite History. Sixtly, remember what befell the Papists here in London not s Anno. 1623. Octob. 26. being Sunday. long since, how that when they were met together in an house in Blackfriar's, in an upper room to hear a t The Sermon of one Mr Drury a Priest and jesuite. Popish Sermon, the room wherein they were, fell, and some other parts of the house, and suddenly destroyed a u Above 90. persons. multitude of them, and maimed others, which hardly escaped with their lives. I will not insist upon more examples of Paulus Samosatenus, of Manes, of Montanus, and other Haeretickes who are reported also to have come to fearful ends. These which have been named may be sufficient, to forewarn any which have any spark of grace remaining in them, to beware of faction: and a thousand more will not be sufficient to them which are hardened in their hearts. O think with yourselves all ye which mislead others, that the like judgements may befall you. God is a mighty God, and of infinite wisdom; he is able to discern your meanings, & what you hold, notwithstanding all your equivocations, subtle distinctions, cunning evasions, and fearful abiurations which you use, thereby to cover your errors from the sight of authority: yea, he is able to reach you with his judgements whethersoever you fly. Or suppose the Lord inflict not upon you corporal punishment in this world, yet know for certain, Non maior est pana quam peccare: he punisheth you most severely in this, in that he delivers you up to a blinded mind; yea, unless you repent, you have just cause to expect to have part with the beast and the false Prophet in hell torments, Reuel. 19 20. which I pray God to avert from you. Thus I have endeavoured as a friend (although you esteem me an enemy, because I tell you the truth) to turn you from your errors: if my pains shall prevail with you, I shall rejoice with the Angels of God for your conversion; I shall for the time to come esteem you dear brethren; Et gaudebo sanè me tot habere fratres. I will not once mention your calumnies and reproaches wherewith you have loaded me for taking part with God's truth, I pray God forgive you: it is a rule in Philosophy, quicquid recipitur, recipitur ad modum recipientis: which I will english thus; good counsel is as it is taken by them to whom it is given: but take not that with the left hand which I offer with the right. I desire to pull you out of the fire, to preserve you from falling into the pit of eternal perdition; to pluck you out of the jaws of the devouring Lion: let it not be said of me (as c In panulo, Act. 3. scen. 4. Plautus saith of them, Lupo agnam eripere postulant, nugas agunt) that I lose my labour; that I would have cured you, but ye would not be cured; that I would have saved you Ministerially, 1 Tim. 4. 16. but ye would not be saved: but suppose I prevail not with you, because you are settled upon your Lees, yet I hope to persuade some that formerly have been seduced by you, to be more jealous of your opinions for the time to come, and not to receive every point which you erroneously hold, as an everlasting Gospel. And say I should persuade neither you nor them, but you will still remain Wolves in the Church of God, and they stray sheep wandering in the desolate valleys, as a prey ready to be devoured by you: then I must needs tell you, both you and your spiteful proselytes (spiteful I mean to the Church of Christ) that if you delight to swim together in the deluge of fundamental error, you shall also, volen tes nolentes, swim together in the deluge of God's judgements; and so that shall be verified of you: d Ouid. lib. 1. Metamor. Nat Lupus inter oves, fuluos vehit unda Leones. But as for me, I will say with the Evangelicall Prophet Esay c. 49. 4. surely my judgement is with the Lord, and my work with my God. Now O God almighty grant, that what hath been delivered at this time, may work effectually for thy glory, for the conversion or for the conviction of the enemies of thine eternal truth, and for the confirmation of us thy servants, and that for thy blessed Son his sake jesus Christ the just, to whom with thee O Father, and the holy Ghost, three persons most glorious, but one only wise God, be ascribed as is most due, all the honour, praise, and glory now, henceforth, and for evermore. Amen. FINIS. Errata. PAge 2. line 16. seven for seventh. page. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 15. in homini for in homine. p. 24 punisceant for permisceant p. 24. melius for mellis. p. 50. perscutione for persecu●ione. p. 66. tail for tale.