The White Wolf, Sermon
BVT BEVVARE OF FALSE PROPHETS.
foreign.
MAT. 7. 15.
But beware yee of falſe Prophets which come vntounto you in Sheepes cloathings, but inwardly they are rauening Wolues.
SECTION 1.
IN this Chapter and the two former wee hauehave that famous and learned Sermon of our Sauiour, made by him in the Mount, graphically penned and ſet downe by our holy Euangeliſt Saint Matthew, one of the bleſſed pen-men of ſacred Scripture, and ſecretary to the holy Ghoſt. In the deſcription of which Sermon we hauehave three maine parts; the Preface, the Narration, and the Concluſion: the Preface in the firſt and ſecond Verſes of the fift Chapter, wherein are expreſſed diuers neceſſary circumſtances belonging to the Sermon: as firſt, the Author of it hee. i. e. Ieſus Chriſt. Secondly, the place, a Mountaine. Thirdly, the geſture vſed by our Sauiour, fitting downe. Fourthly, the perſons whom he taught his Diſciples. Fiftly, the manner of expreſſion, when he had opened his mouth. The narration begins at the third verſe of the fift Chapter, and endeth in the 23. verſe of the ſeauenth Chapter, and it is partly conſolatory from the third verſe to the end of the 12▪ and therein our Sauiour demonſtrateth the procreant cauſes of true happineſſe for the comfort of weake Chriſtians. Partly exhortatory from the 13. verſe to the end of the 16. and therein he exhorteth his Diſciples to walke worthy of their moſt holy calling. Partly interpretatory from the 17. verſe to the end of the fifth Chapter: and therein hee vindicates diuers of the Commandements from the falſe gloſſes of the Scribes and Phariſees. Partly dehortatory in all the ſixt Chapter and beginning of the ſeauen. In the ſixt hee dehorteth his Diſciples frō two Phariſaicall ſinnes, viz. vaine-glory concerning almes deeds, faſting & prayer from the firſt verſe to the end of the 18. and couetouſneſſe 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 ſeauenth Chapter from the firſt verſe to the ſixt, and therein he dehorteth from two ſinnes more, to wit, raſh iudgement, verſ. 1, 2, 3, 4, 5. and raſh communicating of holy things to vnworthy perſons, verſ. 6. partly excitatory to the dutie of prayer, verſ. 7, 8, 9, 10, 11. partly declaratory demonſtrating the maine thing, the Law and the Prophets aime at in their doctrine. Partly directory concerning the way to heauen, verſ. 13, 14. and partly premonitory, giuing warning concerning falſe Prophets, and other things depending thereupon, from verſ. 15. to the end of the 23. Then in the laſt place wee hauehave the Epilogue or Concluſion from the 24. verſe to the end of the ſeauenth Chapter, wherein we hauehave 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 vponupon this excellent pithie Sermon in the hearts of the hearers, which was aſtoniſhment or admiration in the two laſt verſes.
By the which Logicall Analyſis we may conceiue, that this Text is a maine part of the narration or ſubiect matter of the Sermon it ſelfe, being the very premonicion concerning falſe Prophets, and alſo vponupon what occaſion it is brought in, namely immediately vponupon a direction giuen concerning the ſtrait way to heauen in the two verſes going before: and it is as if our Sauiour had ſaid, I know my deare Diſciples that you hearing of the narrow way which leadeth to happineſſe, will be deſirous after the manner of trauellers to aske all that you meet but eſpecially thoſe which ſeeme to be Prophets, concerning this way for your better confirmation and conduction. But let me forewarne you of all other to beware how you aske direction of falſe guides: for they inſtead of directing you, will ſet you quite out of the way, as it is thecHaereſis enim rectè gradientes ab itinere ſuo deuiare & ad ſe diuertere docet. Hier. in 9. prouerb. manner of Hereſie ſo to doe.
In the Text it ſelfe wee hauehave two parts: Firſt, our Sauiours caueat giuen to his Church concerning Seducers, in theſe words; Beware of falſe Prophets. Secondly, his liuely deſcription of them, in the reſt of the Text. In the firſt we hauehave two things; a title, Falſe Prophets; and a caution, beware yee. In the ſecond our Sauiour giues a double deſcription of ſeducers: and firſt hee deſcribeth them by their outward habit, or externall ſhew; they come vntounto you in Sheepes cloathing. Secondly, by their internall qualitie or diſpoſition, but inwardly they are rauening Wolues. In the handling of this Text we will obſerue this method. Firſt, we will ſpeake of the intent, or of the Text in generall. Secondly, of the extent, or of the particular application thereof.
SECT. 2.
foreign.
Of falſe Prophets.
FAlſe Prophets.] Hauing diſpatched the Logicall Analyſis, and diuided the Text into its ſeuerall branches, in the former Section: come we now (Christo duce) to the particulars as they hauehave bin placed in the Diuiſion. And firſt of the firſt: namely the title, falſe Prophets. The word Prophet is vſed 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 deriued from the Greeke verbe foreign, which ſignifieth to diuine: and of theſe diuiners there hauehave bin two ſorts: firſt, ſuch as did diuine truely and ſincerely, thus Agabus was a true Prophet, Acts 11. 28. foretelling of a famine, which alſo came to paſſe in the dayes of Claudius Caeſar. Secondly, ſuch as did diuine falſely, or if truely, yet not ſincerely: ſuch as did diuine falſely, thus thoſe 400. in 1 King. 22. which propheſied that Ahab might goe vp to Ramoth Gilead and proſper, were falſe Prophets, as appeared by the euent. And thus the heathen Oracles, which propheſied (ascLib. 18. de Ciuit. Dei. c. 54. Saint Augustine hath it) that the Chriſtian Religion ſhould continue but 365. yeares, were found lying Oracles, our Religion hauing continued already aboue ſixteene hundred yeeres. Secondly, ſuch as did prenunciate truely but not ſincerely: thus theeLib. Sibyllin Orac. nine Sibyls which ſprung vp amongſt the Heathen, and propheſied concerning the incarnation of Chriſt, and of his comming to iudgement, they were not to be eſteemed true Propheteſſes, becauſe howſoeuer they predicted many truths, yet they ſerued the diuels turne in that which they did: ſeeking the credit of his kingdome, and not the glory of God. Much like vntounto our vnwitching witches, which doe ſome ſeeming good in the Common-wealth in helping men ſometimes to their goods, and yet cannot be truely called good members, becauſe what good they doe they doe in the diuels name, for the crediting of his Kingdome; doing a thouſand times more miſchiefe to mens ſoules that ſeeke vntounto them, then good to their bodies or eſtates.
Now here a queſtion may be moued, viz. whether the gift of true ſincere prediction in matters diuine be vtterly ceaſed or no. LearnedaIn Problem Loc. de Prophet temerarium eſt negare in totum Eccleſiae etiam hodiernae hoc donum Propheticū. Aretius ſaith, that it were raſhneſſe totally to denie the gift of Propheſie to the whole Church at theſe dayes; but with the peace of that learned and worthy man, I will be bold to ſay that the donum Propheticum, or gift of Propheſying, as it was in the Prophets of old, which did breath new Scripture, and foretell things to come certainely and infallibly, is finally ceaſed, becauſe the Scripture is now ſo compleat, as that nothing muſt be added thereunto, Reuel. 22. 18.
Secondly, the word Prophet is taken ſometimes in a large ſence, and thus it is vſed for a chiefe Speaker or Teacher: and in this ſence Miniſters are called Prophets in diuers places of the new Teſtament: and thus alſo the Heathen Prieſts which werecFeſtus apud Stephan. in Theſauro Graeca Linguae. Antistites fanorum, as one ſpeaketh, the Clarkes of the Cloſſet in the Idols Temples, were called Prophets. Thus in like manner Aratus and Epimenides Heathen Poets are tearmed Prophets in holy Scripture as being chiefe ſpeakers and teachers amongſt their Countrimen. Thus the word foreign which is the vſuall word in the Hebrew Bible, put for a Prophet, comes of the root foreign as two of the IewiſheRab. Shelom. Rabbines which are beſt Interpreters of the propriety of their owne language hauehave noted,eAben Eſra in c. 7. Exod. ver. 1. and the word foreign or foreign ſignifies to ſpeake as well as to bud. And herein appeareth the vſefulneſſe of the Iewiſh Doctors, in that they goe beyond all the Lexicons in the world for the naturall deriuation of the Hebrew words of the old Teſtament from the right roots in the right ſenſe: indeede they are mad Interpreters of the matter of Scripture, therein God hath iuſtly caſt vponupon them the ſpirit of ſlumber, but they are acute Interpreters of the words.
Here in my Text the word Prophet is taken in the large ſence foreign, falſe Prophets being put for foreign, falſe Teachers, by a Synecdoche ſpeciei magis exquiſitae, ascAlfledius in rhetor. Rhetoricians ſpeak; a more particular tearme being vſed for a more generall. For it is not ment of ſuch Mountebankes, as tooke vponupon them to foretell things to come, which commonly are the obiects of ſcorne and diriſion, that we ſhould beware of them. Although it is true we muſt take heed of harkning vntounto ſuch; but rather of ſuch impoſtors and ſeducers as tooke vponupon them to be chiefe ſpeakers amongſt others, pretending either to ſpeak immediately from God by reuelation, as deified or rather diabolized familiſts, or illuminated or rather occaecated anabaptiſts and other enthuſiaſts make their deluded proſelites beleeue they doe, or elſe to ſpeake from the Oracle of Gods word by an eſpecial inſight as they ſuppoſe, giuen vntounto them to interpret Gods meaning in ſacred writ, as the Pope pretendeth he hath.
And leſt that any ſhould erroniouſly iudge that by falſe Prophets here are meant onelyonly erronious Miniſters, and ſuch as are in orders, wee are to know that the word foreign, is according to the proper ſignification as much as falſo Prophetae; that is, ſuch as properly are not prophets, but onelyonly pretend themſelues to be ſo: and in this reſpect falſe guides amongſt the people are as well meant here by pſeudoprophets, as amongſt the Miniſters. Thus much for the title giuen by our Sauiour to deceiuers of mindes, and that by way of expoſition; as for the Vſe and application, it followes in the next Section ſaue one.
SECT. 3.
foreign.
Beware of falſe Prophets.
foreign, beware yee:foreign. the word foreign ſignifies properly adhibete, apply yee; as though hee had ſaid apply your minde or heart. This word is taken in two ſenſes: Firſt, in the ſenſe of attending in 2 Pet. 1. 19. foreign, Wee hauehave a more ſure word of the Prophets, to the which yee doe well that you doe attend. Secondly, in the ſenſe of bewaring in Mat. 6. 1. foreign, Beware leaſt you giuegive your almes to be ſeene of men. In which ſenſe alſo the Heathen man vſeth it,foreign. Epictet in Enchir. c. 36. take heede leaſt thou be as little children, which ſometime affect to be a Philoſopher, ſometimes to be a Publicane, ſometimes to be a Rhetoritian, and ſometimes to be Caeſars Tutor. In my Text the word is taken in the latter ſence, namely for bewaring, as you hauehave it faithfully tranſlated in our laſt Engliſh tranſlation; vntounto which alſo the Syrian tranſlation agrees foreign which in the forme ithpehal ſignifies, be ye forewarned; and the Arabicke in like manner foreign ocdſhorou, which in the firſt coniugation in the imperatiue mood ſignifies Cauete, beware yee, or take ye heed. Thus for the meaning of the word foreign.
Beware of falſe Prophets. Our Sauiour giues this caueat 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 verycTeſte Ioſepho lib. 18. c. 2. antiquit. dayes the Church was annoyed with diuers pernicious Sects: with the Phariſees, which like vntounto our Papiſts, held Iuſtification by humane merits: with the Saduces, which held like vntounto our Atheiſts, that the ſoule periſheth with the body: with the Eſſens, which thought themſelues to be free from all humane authority: like vntounto our Anabaptiſts, whom I tearme ours, not becauſe they are of vsus, but becauſe like vnwelcome gueſts, they will needes liue amongſt vsus: for this cauſe Chriſt forewarneth his Diſciples here to beware of falſe Prophets, that is, to beware of the Phariſees, leſt their iudgement ſhould be corrupted in the maine, namely concerning the Doctrin of Iuſtification. Secondly, to beware of the Saduces, leſt by their Atheiſme they themſelues ſhould be weakned in their faith. Thirdly, to beware of the Eſſens, leſt by their example they ſhould ſhake of the yoake of ſubiection. And in this our bleſſed Sauiour ſhould be a patterne to all the Miniſters of the Goſpell, to teach them to the vttermoſt of their power to endeauor to beat downe the Errors that either ſpring vp, or elſe are moſt riſe in their times. Tit. 1. 9. 1 Tim. 1. 3,
Secondly, this caueat is alſo giuen by our Sauiour to all ſucceeding Churches, becauſe he foreſaw by the ſpirit of Propheſie, that many falſe Prophets would ariſe in after times, Mat. 24. 24. he foreſaw Antichriſt ariſing in the Weſt in the Romane Chaire, from the dayes of Boniface the third, who ambitiouſly obtained ofcTeſte Platina in vita eiuſdem Bonifacij. Phocas the Emperour, to be called the Aecumenicall or Vniuerſall Biſhop of the whole Chriſtian world; and therein approued himſelfe to be praecurſorem Antichristi (ascIn Epiſt. lib. 4. Epiſt. 76. Gregorie the firſt ſpeaks) the very forerunner of Antichriſt; and ſo by conſequence all the Popes that euer hauehave ſucceeded him in that ſea, to hauehave bin foreign, that great Antichriſt.
Secondly, he foreſaw many falſe Prophets ariſing in the virgin-time of the Church, in the firſt 500. yeares after his aſcenſion, and therefore forewarneth his Church which were to liue in thoſe ages, to beware of falſe Prophets, as he fore warneth vsus and all Churches that hauehave liued before vsus for the ſpace of a thouſand yeares and vpwards in the times of Antichriſt, or that euer ſhall liue hereafter to the end of the world, foreign, to beware of the Pope, and his Antichriſtian Doctrine. And this muſt teach weake Chriſtians not to take ſcandall, though there be many ſtrangly affected in religion at theſe dayes. Chriſt told vsus before-hand that falſe Prophets would ariſe, and wiſhed vsus 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 thinke it ſtrange to ſee ſo many Sects and Schiſmes in our dayes, I thinke it not impertinent to name the ſeuerall ſorts of Sectaries and Haeretickes which hauehave ſprung vp in the moſt pure ages of the Church, viz. in the firſt 500. yeares after Chriſt.
A Catalogue of Sectaries and Haeretickes which ſprang vp in the Primitiue Church collected by Saint Auguſtine Lib. de Haereſibus, out of Euſebius and Epiphanius.
1 SImoniani.
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 Seuereani.
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 Vadiani.
51 Semiariani.
52 Macedoniani.
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 diuinitatem 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 conuerti in daemones tenentes.
79 Omnes liberatos fuiſſe apud inferos Chriſti diſcenſu putantes.
80 Chriſti de patre natiuitati initium a tempore dantes.
81 Leciferiani.
82 Iouinianistae.
83 Arabici.
84 Heluidiani.
85 Paterniani.
86 Tertullianiſtae.
87 Abeloitae.
88 Pelagiani. vntounto which may be added Neſtoriani, & Euticiani. What all theſe Haeretiks held the learned may read cAuguſt. lib. de hareſ. Tom. 6.ibidem.
Theſe I ſay ſprang vp in the more pure times of the Church, and therefore it is no maruell if there be ſo many Schiſmatikes 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 reteines the name of a Cornefield, though it hauehave many blew-bottles and other ſtinking weedes growing vp amongſt the Corne; euen ſo the Church is a Church, although many Schiſmatikes like ſo many tares are ſowne in it by the meanes of the enuious man of hell. And indeede the Papiſts hauehave little reaſon of all other to obiect againſt vsus the multitude of ſectaries, conſidering how faction abounds and ſuperabounds amongſt themſelues. HaueHave they not the Thomiſts againſt the Scotiſts, and the Scotiſts againſt the Thomiſts, and the Occhamiſts againſt them both? hauehave they not the Ieſuites againſt the Friers, and the Friers againſt the Ieſuites, and the Maſſe-prieſts enuying both? yea, what are their ſeuerall orders of Franciſcanes, Dominicans, Auguſtinians, and ſuch like, but ſo many different factions amongſt themſelues diſagreeing, although like Sampſons Foxes they be tyed together by the tayles with fire-brands betweene, being ouer-awed by the Pope the Arch-ſectarie, and the Inquiſition-tortures.
SECT. 4.
foreign.
Beware of falſe Prophets.
foreign, beware: where obſerue, Firſt, that it is not ſaid foreign in the ſingular number, as though our Sauiour had ſpoken onelyonly to ſome one man, that hee ſhould beware of falſe Prophets. Secondly, that it is not ſaid foreign in the duall number, as though he had ſpoken to ſome two in the world; but foreign in the plurall number, to intimate that he ſpake vntounto all that euer ſhould take vponupon them the title of Chriſtians to the end of the world.
And indeede it is the dutie of all Chriſtians, of what ranke ſoeuer they be, foreign, to beware of falſe Prophets.
Firſt, Kings and Princes muſt beware of them, and that both in reſpect of themſelues, and alſo in reſpect of their ſubiects. In reſpect of themſelues, they muſt foreign looke to themſelues, leſt any ſonne of Belial, or any inſtrument of Antichriſt be ſo impudent as to preſſe into their roiall preſence to ſeduce them, and this they had neede to looke vntounto with infinite circumſpection; becauſe the beloued Diſciple Saint Iohn in his Apocalips, c. 16. v. 13, 14. giues them an item, that three vncleane ſpirits like frogs ſhall come out of the mouth of the Dragon, and out of the mouth of the falſe Prophet, being ſpirits of Diuels working miracles, and going forth to the Kings of the earth, and of the whole world, &c.
Secondly, Princes muſt foreign, beware of falſe Prophets in reſpect of their ſubiects. They muſt take the Foxes, the yong Foxes which ſpoile the Vines, Cant. 2. 15. they muſt not giuegive any toleration to Idolatry in the Lords Land; but like good Ioſias, in their time they muſt take away all the abominations, and cauſe all men to ſerue the Lord, 2 Chron. 34. 33. Princes are Shepheards of the people, ſo the Euangelicall Prophet Eſay ſtileth them in his 44. Chapter verſe 28. that ſaith of Cyrus, hee is my Shepheard, &c. andcforeign. Dryantem etiam paſtorem populi. Homer the King of Poets giues them the like title, in the firſt of his Iliads tearming Dryas a Shepheard, who was indeede the Prince or C…ef-taine of the people. Now as it is the care of Shep…rds not to ſuffer noyſome Beaſts, Wolues, and the like, … hauehave their dens amongſt their Sheepe: euen ſo it ought to be the care of all Chriſtian Princes foreign abigere Lupos, not to ſuffer Idolaters to ſet vp their abhominations in any part of their Kingdome: the danger that may in any ſort accrue vntounto Princes (whoſe ſoules doe thou O Lord alwayes binde vp in the bundle of life) comes not by denying vntounto Idolaters that which tends to their owne hurt, no more then euill vntounto indulgent Parents by denying kniues and poyſon to their Children, when they earneſtly cry for ſuch things, but the danger is rather in ſatisfying their vnlawfull and ſinfull deſires, for herein they prouoke Gods anger againſt themſelues, 1 Kin. 11. 9. Reuel. 2. 20.
Secondly, Miniſters muſt foreign, beware of falſe Prophets. They muſt beware of reading and preferring the erronious poſtils of pſeudoprophets before the Orthodox writings of ſound Diuines: the want of this good take heed is the cauſe that many young Miniſters come quickly to be corrupted in their iudgements, and inſtead of teaching, doe rather corrupt others. Secondly, they muſt beware in reſpect of their flocke (caueant Ministri) leſt while they ſleepe the enuibus man ſowe tares, as it is in the Goſpell.cMala eſt pax▪ & concordia quae inter paſtores & Lupos eſt, Che… nitius in harmon. Euangel. Thirdly, they muſt beware of entertaining peace with common ſeducers, that is an euill peace and a bad concord indeede which is betweene the Shepheards and the Wolues, as a learned man ſpeaketh. Thirdly, they (and I doe not exclude my ſelfe) muſt beware of being conuerſant, or familiar; or delighting in the company of the enemies of Gods truth, and of his ſeruants: it is recorded by Euſebius concerning Iohn the beloued Diſciple of Chriſt, that when Cerinthus that damnable haeretick came into the ſame Bath where Iohn was waſhing himſelfe, the Apoſtle ſprang or leapt out of the Bath, as the Author eforeign: Euſeb. lib. 4. Eccleſ. hiſt. c. 14.ſignificantly ſpeaketh, fearing leſt God ſhould hauehave ſhowne a viſible iudgement vponupon him by the fall of the roofe of the Bath, if he had remained in the company of ſuch a wretch. Oh that there were ſuch an abhorring in vsus Miniſters at theſe dayes, for ſurely then errours would not ſo thriue as they doe. Fourthly, Miniſters, muſt take diligent notice of the errours that ſpring vp in their times, as the learned Fathers did in their dayes, and by their preaching muſt beat downe to their power the ſame errors. It is reported concerning the Mother of Gregorie Nazi…nzene, by ſome (although it be ſomewhat otherwiſe recorded by others in the life of the ſame reuerend Father) That ſhe dreamed when ſhee was conceiued of that worthy light of the Church, that ſhee had in her wombe a white whelpe which by his barking ſhould driue away the Wolues from the Sheepefold. I ſtand not vponupon the Hiſtorie, but I wiſh that all the Miniſters of England were ſuch white whelpes as Gregorie Nazianzen was, and that their preaching were like vntounto his barking to feare away the wolues from the ſheepfold of Ieſus Chriſt.
Thirdly, the people muſt foreign: beware of falſe Prophets. For firſt they muſt beware of hearing them, either publikely if at any time they intrude themſelues, or priuately in their clandeſtine or ſecret conuenticles. The Sheepe of Chriſt will not heare the voice of a ſtranger, but flye from him, Iohn 10. 5. It is recorded by Theodorite, that when Lucius an arian Biſhop came and preached amongſt the Antiochians broaching his damnable errors, the peopleeLib. 4. Eccleſ. hiſt. c. 20. in hiſt. trip. forſooke the Congregations at the leaſt for the preſent, hauing indeede bin ſoundly taught before by worthy Athanaſius. foreign.Oh that the people of this age had their witts thus exerciſed to iudge betwixt truth and falſehood: but alas at theſe dayes, if error come but masked with a pretence of zeale & a thundering voice, it is readily receiued 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.
foreign.
foreign, beware: in that our Sauiour onelyonly mentions here a foreign, a dutie of bewaring of falſe Prophets, ergo, it may fitly be demanded and that as a caſe of conſcience, whether it be lawfull for the Church foreign, to put falſe Prophets to death. In the which queſtion we muſt carefully note whom wee are to vnderſtand by falſe Prophets. And by falſe Prophets in this queſtion concerning life and death, wee are not to vnderſtand them that differ in opinion from vsus in ſmaller matters, although I wiſh from my heart that we were all of one iudgement in the leaſt things, as well as in the greateſt: neither are we to vnderſtand thereby them which of meere ſimple ignorance hold ſome error at the leaſt for a time againſt the maine foundation of Chriſtian religion. The Apoſtles themſelues were ignorant for a time, both of the death, and alſo of the reſurrection of Chriſt, and therefore when our Sauiour ſpake of either of theſe, they wondered, as being carried away indeede (as men, though not as Apoſtles) with the common error of the times, which was this, to wit, that the Meſſiah ſhould neuer dye, and ſo by conſequence ſhould neuer riſe againe. But by falſe Prophets in this queſtion we are to vnderſtand, firſt ſuch as obſtinately perſiſt in fundamentall errors, after ſufficient meanes vſed for their conuiction, yea not onelyonly perſiſt but alſo endeauour to diſperſe their pernicious errors to the peruerting of others, ſeeking withall to ſupplant and to blaſpheme the contrary truth: according to that deſcription of falſe Prophets giuen by a learnedePſeudoprophetae 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 Haereſies are either Blaſphemous in the doctrine it ſelfe, as the Arians; or traiterous againſt Soueraigntie, as the Ieſuites: and where both theſe concurre, the perſons in whom they meet do certainly deſerue 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 receiue their drinke deſerue capitall puniſhment, how much more they, which as much as in them is, doe impoiſon the freſh ſprings of Sion. Secondly, becauſe they murder mens ſoules, yea as farre as poſſibly they can, they murder Chriſt in a Chriſtian man,Quantum in ipſis eſt Chriſtum in homini occidunt. as Saint Auguſtine ſpeakes in his fift tractate vponupon Saint Iohn. And therefore if he that murders a mans body deſerues death, how much more hee that deſtroyes a mans ſoule. Or if they which were murderers of the Lord Ieſus in reſpect of his body deſerued to dye, how much more they which ſeeke to murder his holy ſpirit. Thirdly, the Turke himſelfe (as one truely ſaith) cannot ſo much hurt or endamage the Church of God as an haereticke may:Nec turca tantumdamni inferre pateſt Eccleſiae quantum hareticus. Ferus in mat. and therefore if it be lawfull to put to death common enemies of our liues in warre, why is it not lawfull for the Magiſtrate to put to death the enemies of our ſoules, of God, and of the State.
Againe, we hauehave diuers examples of this lawfull ſeuetitie executed vponupon Idolaters in former ages. Firſt, in Eliiah, in 1 King. 18. 40. commanding all the Prophets of Baal to be ſlaine. Secondly, in Iehu, in 2 King. 10. 24, 25. giuing the like command concerning the worſhippers of Baal. Thirdly, in all the inhabitants of the land of Iuda, in 2 King. 11. 18. who deſtroyed all the houſes of Baal, and ſlue Mattan the Prieſt before the Altars.
Furthermore we hauehave examples alſo in the Eccleſiaſticall Hiſtorie: Firſt, in Constantine that famous Chriſtian Emperour, who enacted a ſtatute, as appeares by acApud Bullinger decad. 2. Sermon. 8. letter of his written to one Taurus, That if any did offer Sacrifice vponupon the Altars: gladio vltore ſterneretur: he ſhould be put to death by the ſword, and his goods confiſcate. The like was enacted bycIn 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 himſelfe ſaith, Deut. 13. 5. that Prophet or dreamer of Dreames ſhall be put to death, becauſe he hath ſpoken to turne you away from the Lord your God: and in verſ. 9. thou ſhalt ſurely kill him, thine hand ſhall be firſt vponupon him to put him to death, and afterward the hand of all the people. And againe in verſ. 10. thou ſhalt ſtone him with ſtones that he dye, becauſe hee hath ſought to thrust thee away from the Lord thy God. Now if any ſhall ſay this was a Iudiciall Law giuen to the Iſraelites. I anſwer, ſay it were ſo, yet the equitie of that Iudiciall Law remaineth ſtill to all Nations. The like proofe we hauehave in Zech. 13. 3. it ſhall come to paſſe that when any ſhall yet propheſie, then his Father and his Mother that begat him, ſhall thruſt him through when he propheſieth.
cEpiſtol. 48.Saint Auguſtine indeed wauered concerning the like point for a time as he himſelfe confeſſeth in one of his Epiſtles, but when he ſaw that the City wherein he dwelt was reclaimed from Donatiſme by the ſword of the Magiſtrate, hee reuerſed his opinion, and confeſſed that Heretickes might lawfully bee enforced and puniſhed by the Magiſtrate.
But if any ſhall obiect,Obiection. that in the new Teſtament wee are exhorted indeed to flye the company of Heretickes, Rom. 16. 17. not to receiue them into our houſes, 2 Epiſt. Iohn verſe 10. after the firſt and ſecond admonition to reiect them, Tit. 2. 10.
And heere 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 Sauiour liued vponupon the earth and preached, the Church of God was vnderunder the tyrannie of the Romane Empire: ſo that it had bin in vaine at that time to hauehave ſtirred it vp to put falſe Prophets to death, the hands of the Church being then bound; neither was it abſolutely neceſſarie to vſe any ſuch excitation, becauſe there was ſufficient direction giuen already in the Old Teſtament, what was to be done concerning hereticall Seducers: and yet it is to be obſerued, that the Church euen in the New Teſtament wiſhed that ſeducers were cut off, Gal. 5. 12. vponupon the which place, one of thecS. Ambroſe non ſolum ſpiritaliter ſed etiam carnaliter hos maledicit. antients ſaith, the Apoſtle in this Text of Scripture doth not onelyonly wiſh a ſpirituall cutting off to the ſeducers of his time, but alſo a corporall abſciſſion: he deſires that as they were a meanes to put the Galatians to bodily paine by vrging Circumciſion vponupon them, ſo that they themſelues might bee put to bodily paine by vtter cutting off their very liues: where that reuerend Father vſeth an accuſatiue caſe hos of the perſon after maledicit after the manner of the eccleſiaſtici Scriptores, whoſe faſhion it is, as a learnedeDeſpauterius in Syntax. Gramarian ſpeakes, to put accuſatiue caſes of the perſon after verbes, compounded with benè or malè: but to let the conſtruction paſſe and to returne to the matter: here wee ſee in Saint Ambroſe his iudgement, 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 daies wiſhed their death, it would as well hauehave put them to death if it had not beene reſtreined by ouer-ruling tyrannie; as it is more then probable.
I might be large in this ſubiect, but I muſt instar canis aegyptiaci content my ſelfe with a lap or two of this Nilus, for feare of being ſtung by the Crocodile of raſh cenſure for my tediouſneſſe: therefore for breuity ſake I referre the learned Reader to that learned bookecDe haereticis a ciuili Magiſtratu puniendis aduerſus Martini Bellij farraginē & nouorum ac ademicorum ſectam. of Theodore Beza, the title wherof you hauehave in the margent wherin he proues by impregnable arguments, That hereticks may be Lawfully puniſhed by the Ciuill Magiſtrates, yea and if they cannot by any other meanes be reclaimed, they may iuſtly be put to death, aseTeſte Caluiſio lib opus chron. Seruetus was at Geneuah, Anno 1553.
Now what I hauehave ſaid in this queſtion concerning the puniſhment of hereticall ſeducers may iuſtly be applyed alſo to blaſphemers of God. For if they which denie fundamentall truth and oppoſe it with obſtinacy deſerue death, how much more they which blaſpheme it and the author of it which is God and Chriſt: and therefore if any miſcreant Iew or other ſhall come impudently amongſt vsus Chriſtians, and like another Goliath ſhall defie our Sauiour as he did the hoſt of the liuing God: ſurely our Magiſtrates vponupon iuſt proofe may lawfully put him to death: May? Yea ought ſo to doe. God himſelfe maketh blaſphemy capitall, or death-deſeruing in expreſſe termes, Leuit. 24. 16. and Nebuchadnezzar in Dan. 3. 29. makes a Decree, that if any of what Tongue or Nation ſoeuer, ſhall ſpeake any thing amiſſe (as you hauehave 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 dung-hill: the originall words in that Text, namely the Caldee, ſhew the ſtrictneſſe of that ſtatute: for whereas it is tranſlated ſhall ſpeake any thing amiſſe,foreign in the Caldee it is ſhall ſpeake an error: intimating thereby that if any did ſpeake blaſphemie though it might poſſibly be pretended, that he did ſo out of error of iudgement: yet by the ſentence of Nebuchadnezzar (in that no doubt directed in the maine 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 behoue Chriſtian Princes to bee zealous: but I leaue this point: and thus I hauehave done with the firſt part of my Text, to wit, the Caueat of our Sauiour giuen to his Church concerning Falſe Prophets, in theſe words, foreign: Beware yee of pſeudoprophets.
SECT. 6.
foreign.
Which come, &c.
WHich come vntounto you in ſheeps clothing. In this firſt Deſcription we hauehave three things to be obſerued concerning Falſe Prophets. Firſt, their intruſion, foreign they come vnſent. Secondly, their inſinuation, foreign they come to Chriſts Diſciples, not to the common multitude. Thirdly, their hypocriſie, foreign they come diſguized and not in their owne likeneſſe. For the firſt, that they are meere intruders into the office of teaching, and hauehave no lawfull calling thereunto, it is apparant in Ier. 23. 21. I hauehave not ſent theſe Prophets, yet they ranne, I hauehave not ſpoken vntounto them, yet they propheſied: they hauehave no calling from God. 1. Becauſe either they are meerely ignorant and vnſufficient to be guides, as many are which take vponupon them to be teachers amongſt the Anabaptiſts and Familiſts being vnlearned men taken out of ſome trade, or ſecondly, becauſe they hauehave not a right miniſterial affection, but aime at their owne priuate ends, to wit, to rob, kill, & to deſtroy, as our Sauiour ſaith of them, Ioh. 10. 10. or thirdly, becauſe they hold and teach fundamentall errors, which plainely argueth that they are guided by the ſpirit of Satan, and not by Gods Spirit. Furthermore commonly they hauehave no calling from the Church, yea, they contemne that calling as idle and impertinent, being like thoſe ſeducers ſpoken of, Act. 15. 24. which went out and taught the Gentiles, the Apoſtles giuing them no ſuch Commandement.
I will not inſiſt vponupon this point, yet it may ſerue as a ſtrong motiue to diſſwade men and women from hearing theſe vnſent ſeducers: for if they be not ſent of God, why ſhould any dare to heare them, yea what good can any man expect to receiue by ſuch teachers; and yet ſuch is the folly of many at theſe times, that they had rather heare a man without calling in ſome priuate conuenticle, then a true miniſter ſent of God and authorized by the Church in a lawfull aſſembly.
SECT. 7.
foreign.
VntoUnto you.
VNtoUnto you, that is vntounto you my Diſciples: whence obſerue me, what kinde of people hereticall teachers deſire eſpecially to ſeduce, namelycQui Lupira paces niſi ſpiritus ſubdoli ad infeſtandum gregem Chriſti intrinſ… cus deliteſcentes. Tertul. lib. de praeſcript. Chriſt his Diſciples, or ſuch as are liuing members of the Church. This is confirmed by that in Mat. 24. 24. where we hauehave falſe Chriſts, and falſe Prophets going about to deceiue if it were poſſible the very elect, and by that in Reu. 2. 20. where we hauehave the Romiſh Ieſabel (for of her I take it, is typically ſpoken in that place) ſeducing Gods ſeruants: we may alſo ſee it daily verified by very experience for whom do Familiſts, Anabaptiſts and other Sectaries commonly labour to peruert and ſeduce? Not Drunkards, Adulterers, Sabbath-breakers, Gamſters, Lyers, Swearers and ſuch like, but rather ſuch as ſeeme to be conuerted, which mourne for their ſins and deſire to know the right way to heauen, hauing bin in ſome meaſure wrought vpō by the publike miniſtery of the Church: wherein ſeducers are like vntounto kites, which flie vp and downe to ceaze vponupon tender Chickens, or rather like vntounto their father the Diuell, who loues to come in amongſt Gods children, Iob 2. 1. not for louelove of their perſons, much leſſe of the exerciſes of Religion, but to accompliſh his owne ends, which may ſerue for a Caueat to all tender Chriſtians, to teach them the more carefully to looke to themſelues: but I will not further inſiſt vponupon this point.
SECT. 8.
foreign in ſheeps clothing, that is, foreign in ſheepes skinnes: for what is the cloathing of a ſilly ſheepe but its skinne or fell: in this Deſcription of Falſe Prophets, our Sauiour may ſeeme to allude to the Woolfe in the Fable: concerning the whcih the Mythologiſt ſpeaketh thus:Lupus …uis pelle indutus ouium ſe immiſcuit gregi quotidieque aliquam ex eis occidebat quod cum paſtor animadue…tiſſet illū in altiſſima arbore ſuſpendit, interrogantibus autem caeteris paſtoribus cur ouem ſuſpendiſſet aiebat peblis quidem foreign videtis eſt ouis opera autem Lupi. a Woolfe on a time putting on a ſheepes skinne immingled himſelfe amongſt the Flocke, and ſo eueryevery day ſtrangled ſome of the ſheepe, which when the ſhepheard perceiued, he tooke the Wolfe and hanged him vp in an high tree: at the which when other ſhepheards ignorant of the cauſe wondered, and demanded of their fellow-ſhepheard what hee meant to be ſo cruell to hang vp a ſilly harmeleſſe ſheepe; he anſwered: his skinne as you ſee is the skinne of a ſheepe, but his workes are the works of a Woolſe: vntounto the which it is not altogether improbable (for I will not be peremptory in alluſions) that our Sauiour in my Text doth in ſome ſort allude, no more then it is improbable that S. Paul doth allude to the olympian games in 1 Cor. 9. 23, 24, 25. where he ſpeakes of running of a race for a corruptible Crowne: neither is it in any ſort impoſſible for Chriſt to hauehave this alluſion, Aeſop the mythologiſt liuing almoſt 600 yeeres before him as Bucholzerus notes out ofcEuſebius & Suidas. two ſubſtantiall Authors in his index Chronologicus; and the words of the Text ſo iuſtly agreeing: Beware of Falſe Prophets which come vntounto you in ſheepes clothing, but inwardly they are rauening Wolues.
In ſheepes clothing: wherein we may obſerue that it is not the manner of ſeducers ordinarily to appeare outwardly what they are within, but if they be birds of the prey they will ſeeme to be doues, if they be ſtinging Serpents, they will ſeeme to be harmeleſſe wormes, if they bee truculent Wolues they will ſeeme to be innocent ſheepe, in a word; if they beeIntrorſum turpes ſpecioſi pelle de… ora. foule within they will be faire without: and the reaſon of this hypocriſie in ſeducers in manifeſt, becauſe as it is with a Wolfe, if he ſhould come howling to the ſheepefold and in his owne skinne the watchfull ſhepheard would reſiſt him with his crooke and with his dog, but putting on a ſheeps skinne and counterfeiting the bleating of a ſheepe, hee findes entertainement, and the ſheepe ſhunne him not, but delight to walke with him, vntill he plucke out their throates: euen ſo pernicious ſeducers, if they ſhould come in their owne likeneſſe, they know the Magiſtrates and Miniſters would withſtand them, and the people would ſhunne them, and flie from them: but comming in the name of zealous Chriſtians, they are leſſe ſuſpected, and leſſe ſhunned and oppoſed: yea, with ſome they finde kinde entertainement, and obtaine a good report. I ſpeake this to the ſhame of many in our times, which hauehave not learned to put difference (ſo ignorant are they of the doctrine of Religion) betweene a palliated Woolfe, and a true Orthodox ſheepe of Ieſus Chriſt.
SECT. 9.
In ſheepes cloathing.
HEere it may be demanded, what is meant by ſheepes cloathing; or in what manner, cunning ſeducers come in that rayment. I anſwer, Seducers come in ſheepes clothing. Firſt, when they come with quotations out of holy Scripture, to confirme their damnable poſitions: thus the diuell came to our Sauiour in ſheepes clothing, when he came with a ſic ſcriptum eſt, Mat. 4. for it is written, he will giuegive his Angels charge ouer thee, &c. and thus Familiſts, and Anabaptiſts come in ſheepes clothing, which vſe to bring Scripture peruerted to proue their tenents, as though the Scripture of truth did in any ſort fauour their errors: and thus Arius came in ſheepes clothing, of whom I hauehave read, that he brought 42 places out of the Scripture to proue, that Chriſt was meere man and not God, againſt Athanaſius that diſputed with him in the Nicaean Councell.
Secondly, when they come vnderunder a pretence of hauing all antiquity on their ſides, fauouring their hereticall opinions, deceiuing the world as the Gibeonites deceiued Ioſua with old bottels, and old ſhooes, and mouldy bread, and old garments, as though they had come from farre, when as indeed they were but of the next towne. Ioſ. 9. 11, 12. Thus Bellarmine and other Controuerſiſts amongſt the Papiſts come as Woolues in ſheepes clothing, when they impudently affirme that all antiquity is on their ſides, that all the Fathers, and Councels, and Doctors ſpeake for them and the like; which hath beene proued falſe to their faces by many of ourcWhitakers. Chamierus, Willet and many others. learned Diuines, which hauehave taken paines to confute them, and this ſhewes, that they hauehave browes of braſſe to boaſt of antiquity, when as the maine abominations of Popery were firſt hatched by the Trent-Councell, or rather the Trent-Conſpiracie, hardly yet an 100 yeeres agoe, and were not ſo much as knowne to the Fathers which liued in the firſt 500 yeeres after Chriſt. I pittie their ſoules that are ſo enthraled to ſuch guides, as that they muſt beleeue whatſoeuer they tell them without any further diſquiſition, and ſo muſt content themſelues with the colyars faith, to beleeue as the Church beleeues, though they know not what the Church beleeueth. I pitty them, I ſay, becauſe they are as ſheepe committing themſelues to the keeping of a Woolfe, as it is in theeApud Terentium ouem Lupo commiſiſti in Eunucho act. 5. ſcen. 1. comaedie, and I will ſtill pray that God would deliuer them out the iawes of theſe foul-deuouring Woolues; and that hee would cauſe the light of his owne Goſpell to ſhine into their hearts, whereby the darke miſts of ignorance and ſuperſtition may bee diſpelled and aboliſhed, that ſo they may receiue the truth in the louelove of it, to their owne eternall benefit, and the comfort of others.
Thirdly, when they come with plauſible bookes, ſuch bookes as ſeeme to hauehave many good things in them, but ſome bad, ſuch bookes as hauehave ſome phiſicke and ſome poyſon,Lib. 15. moral. c. 10. habent hoc haretici proprium vt bona malis puniſceant. Sicut qui veneni poculum porrigit, ora poculi dulcedine melius tangit. ſome wheate and ſome tares: for it is the manner of Heretickes as Gregory notes to mingle ſome good things amongſt their bad, euen as a cunning poyſoner when he meanes to poyſon another man with ſome deadly wine, he firſt annointeth the lip of the cup with ſweet hony: thus the moſt Heretickes and Seducers come in ſheepes clothing, by giuing ſeducing bookes as a great preſent to ſuch as they meane to ſeduce: their bandy bookes being like thecAenaeads 9. Troiane horſe in Vergil, which was pretended to be the gift of Minerua, but it wrought the ruine of Troy.
Fourthly, when they come as the Apoſtle ſpeakes of them, Rom. 16. 18. with good words and flattering ſpeeches pretending to tender our good, and to counſell vsus for the beſt, to wiſh our ſaluation, &c. and yet vnderunder that coulour, labour to ſeduce vsus: for as a learnedcGregorius magnus lib. 23. moral. c. 21. haeretici ſub ſpecie conſulendi agūt negotium ſeducendi. Father ſpeaketh: Heretickes vnderunder a colour of giuing good counſell doe indeed ſeduce men: thus likewiſe all ſeducers come to the Church of God in ſheepes Cloathing, for they all pretend to giuegive good and ſauing Counſell: when as their breath is as the poyſon of Aſpes, and as it is ſaid of the Baſiliske, that hee kills with his looke, or with the beames that come from his poyſonfull eyes, euen ſo theſe kill with their mouthes by the poyſonfull breath which procedeth from the ſame; according to that Adders poyſon is vnderunder their lips, Selah. Pſalme 140. 3.
Fifthly, when they come with the whole ſuperficies or outſide of a Chriſtian profeſſion aseTertullian lib. de praeſcriptionibus. Superficies Chriſtiani nomini… extrinſecus. one of the ancients ſpeakes, to wit, with an outward expreſſion of holineſſe, with a ſeeming contempt of the world, with prayers, faſtings, teares, almeſ-deeds, ſeeming zeale, comely geſtures, ſeeming louelove, ſeeming patience, ſeeming conformitie, ſeeming humilitie, ſeeming harmeleſneſſe and the like; for it is not vnuſuall with Seducers to diſſemble an honeſt life, asfforeign. Theop▪ ad loc. one of the Fathers ſaith: thus the Herodians and Diſciples of the Phariſees came to our Sauiour in ſheepes cloathing, Luke 20. 20. counterfeiting themſelues to bee iuſt men, and thus of all other Sects vnderunder the Sunne, the hypocriticall Sect of the Familiſts, together with their Comrades the Anabaptiſts come amongſt vsus Chriſtians in ſheepes cloathing: for they will carry themſeluescHypocriſis mentitur curioſa, hypocriſie is ſpun with a fine thred. Chryſolog. ſer. 7. ſmoothly as though they were very zealous and good Chriſtians, when as in the meane time by their pernicious Doctrine and priuate Counſell, they cut the very throate of the Goſpell and of the true Church of CHRIST: the Vſe of this followes in the next Section.
SECT. 10.
IN ſheepes cloathing: it being ſo that ſeducers come as Woolues in ſheepes cloathing, this may teach vsus diuers things:
Firſt, to take notice of the wofull condition of ſuch Hypocrites, they are Chriſts ſheepe onelyonly in outward ſhew, not in heart, they are whited Sepulchers, a meere outſide, a painted abhomination. The Lord may ſay of their outward ſhew, as Iacob ſaid of Ioſephs Coate, Gen. 37 33. this Coate is the Coate of my Sonne, ſome enill beaſt hath deuoured him. So this outward forme of godlineſſe is the outward forme of my ſonnes and daughters, but ſome euill ſpirit hath deuoured them which vſe it in Hypocriſie.
Secondly, it ſerues iuſtly to roproue many of our times, who for want of iudgement being blinded with affection, are ready to iuſtifie erroneous perſons for a meere outward hypocriticall ſhew, be their doctrines and opinions neuer ſo pernicious and hereticall; which is as if a fooliſh man or woman ſhould commend a Woolfe to be an innocent and harmeleſſe creature, becauſe hee hath put on a Sheepes-skinne.
Thirdly, it ſerues to teach ſuch as make ſhew of Religion, to take notice that a meere outſide in Religion is not ſufficient in Gods ſight: an Hypocrite, yea a damnable ſeducer may hauehave an outſide, he may come in a ſheepes skinne as we hauehave heard: but wee muſt labour for an honeſt heart: for God aboue all reſpecteth that.
Fourthly, it ſerues to teach Chriſtians to bee the more wary with whom they do conuerſe, and whom they heare, eſpecially to beware of priuate conuenticles, leaſt whilſt they thinke to conuerſe with true ſheepe, they meete with Woolues in ſheepes clothing.
Fifthly, it ſerues to teach Gouernors to bee the more warie, when cunning ſeducers come before them, for as theſe Wolues hauehave their ſheepes clothing to deceiue the people withall, ſo they hauehave their outward yeelding to conformity, their equiuocations, their externall ſubmiſſions and the like, wherewith to deceiue authority and to rid themſelues out of trouble. Arius was knowne to yeeld to the Nicaeane Councell as appeares by a Letter of ſubmiſſion which he wrote to Conſtantine the Great: the which Letter is noted bycLib. Sanctionum. Iouerius in the Deſcription of the Nicaean Councell: but his yeelding was meerely Hypocriticall to rid himſelfe out of trouble, for he reteined his blaſphemous opinions ſtill, and diſperſed them in priuate more then before. I confeſſe the Magiſtrates cannot doe leſſe (I meane the Church-Gouernors) then receiue penitent perſons vponupon their ſubmiſſion into the Church againe. I acknowledge alſo that the boſome of the Church ſhould be alwaies open to humbled and contrite perſons. But becauſe Hypocriticall ſeducers may make it a practice to deceiue Magiſtrates by fained ſubmiſſion, therefore the ſafeſt courſe is (which ſtands alſo with iuſtice) to inflict vponupon them condigne puniſhment for their former diſturbances, and then if after their due puniſhment they wil ſubmit and deſire to be receiued, to receiue them vponupon further tryall, I ſay vponupon further tryall, for foreign, as it is in the Prouerbe, the Woolfe may change his haire, but he will hardly change his minde or nature: and thus much may ſuffice for the firſt Deſcription of Falſe Prophets, which is by their outward habit or externall ſhew, in theſe words, which come vntounto you in ſheepes Cloathings.
SECT. 11.
foreign.
But inwardly they are rauening Woolues.
IN theſe words wee hauehave the ſecond Deſcription of ſeducers, and as the former was by their outward ſhew, ſo this is by their inward quality: Inwardly they are rauening Wolues: wherein two things are to bee obſerued concerning hereticall ſeducers: Firſt, that they are Wolues: Secondly, that they are rauenous.
For the firſt, that they are Wolues, that is of a lupine or Woluiſh diſpoſition, is manifeſt, not onelyonly by the words of the Text, but alſo by that in Acts 20 29. where they are called foreign grieuous Wolues, or if you will, fat Wolues, for foreign in Greeke comes of foreign in Hebrew, which ſignifies fat as ſome Etymologiſts hauehave obſerued, a fit Epithite for ſeducers, which fat themſelues with the blood of ſoules.
And hereticall Seducers are fitly compared to Wolues in diuers reſpects: Firſt, becauſe as Wolues are dull-ſighted in the day, but quick-ſighted in the night, ascLupus interdiu obtuſ…s nocte clarius videt. one ſaith of them: euen ſo pernicious Seducers are oftentimes very acute and ſharp-witted for error,dConrad. Geſner lib. 1. de quadruped. they are able in their faſhion, (hauing their ſerpentine witts commonly exerciſed about nothing elſe) to diſpute for that, yea very idiots (ſuch as the Familiſts, and Anabaptiſts bee) will bee brabbling againſt Learned Miniſters, in puluere olympico, ſo farre as the engliſh skill will extend, but they are dull to apprehend the truth of ſound Diuinitie, yea, they ſhut their eyes like Owles againſt that ſhining light.
Secondly, as the Woolfe dealesdLupus cū ouem rapuerit dētibus eam non laedit ſed ſuper dorſi…m ſuum eam ſuauiter iacêre facit, vincent in ſpecul, nat lib. 19 c. 83. gently with the ſheepe at the firſt, carrying it away vnhurt vponupon his backe, vntill he hauehave brought it to the place where he meanes to ſtrangle it. Euen ſo pernicious ſeducers vſe to deale with their Proſelytes, at the firſt drawing them into lighter errors, but afterwards like grieuous Wolues, plucking out the throat of their ſoules, by leading them into blaſphemous and damnable haereſies: and thus homo homini Lupus eſt, one man becomes a Woolfe to another.
Thirdly, as a Woolfe begets a Woolfe, according to that rule in nature,Omne ſimile generat. ſibi ſimile. eueryevery like begets his like: euen ſo peruicious ſeducers ſpiritually beget ſuch as proue like vntounto themſelues both in opinion and practiſe, and indeede they which are conuerted, or rather peruerted by haereticall ſpirits, whatſoeuer high conceits they may hauehave of themſelues, they are but of ſeeming Sheepe made reall Wolues.
Fourthly,Voce deſeratur is quem prior viderit Lupus Plin. l. 8. nat. hiſt. c. 22. as the Wolfe is ſaid to ſtrike a man dumbe, if he ſpie the man before the man ſpie him: euen ſo when ſeducers preuaile, they ſtrike men dumbe, in reſpect of any true profeſſion of Chriſtianity; yea, they bring them by their ſeductions to blaſpheme all ſound profeſſion.
Fiftly, as the wooll of a Woolfe, if it be made into a garment will proue but an odious garment,foreign. c Lib. 2. Sympoſ. q 9. breeding vermine vponupon him that ſhall weare it inſtead of miniſtring any comfort, as Plutarch ſpeakes: euen ſo the good which poore ſeduced ſoules thinke they receiue by impoſtors, and deceiuers of mindes,Lupi toto anno non amplius quā duodecim diebus coeunt. Iſid. Hiſpal. lib. 12. Originum. c. 2. it will proue corruption in the end.
Sixtly, as the Woolfe maketh ſhew of ciuile vertue, as of chaſtitie and the like, congreſſing but onelyonly 12. dayes in a whole yeare. Euen ſo the moſt pernicious ſeducers commonly make ſhew of much ciuilitie and moralitie, and thereby they doe more harme amongſt the ignorant ſort then by any other meanes. Whereupon one of thecOrig hom. 7. in Ez…k. Sollicitè caueamuus haereticos qui conuerſationis, optima ſunt, quorum fortè vitam non tam Deus quam diabolus inſtruxit. Fathers ſaith notably; let vsus be exceeding wary of thoſe heretickes which are of the beſt conuerſation, whoſe liues poſſibly are directed not of God, but of the diuell. And thus we ſee for what reaſons hereticall ſeducers are fitly compared pared vntounto Wolues. I might adde another, taken from the rauenouſneſſe of Wolues, but that I reſerue for the next Section. Come we now to the vſe of the point.
And it being demonſtrated that haereticall ſeducers are Wolues, it firſt ſerues not onelyonly to iuſtifie againſt all calumniators, but alſo much to commend the lawfull ſeueritie of Courts of Iuſtice againſt ſuch.cSicut eſt miſericordia puniens ita eſt crudelitas parcens Epiſt. 54. Saint Augustine ſaith, there is a puniſhing mercy, and a ſparing crueltie. This may ſeeme to be a paradox to ſome, but the father knew what he ſaid: for it is a puniſhing merciemercy when worthy Gouernours doe puniſh dangerous ſeducers for the ſafetie of the whole, and it were a ſparing crueltie to let them paſſe vnpuniſhed; for looke how much mercy is ſhewed to the Wolfe, ſo much crueltie is done to the Sheep, yea it is mercy to ſeducers themſelues (if they could skill of it) that the Gouernors ſeeke to reſtraine them from their damnable wayes, by inflicting iuſt puniſhment vponupon them, this being the laſt meanes that the Church can vſe to cure them: according to that of Aristotle, Lib. 2. Ethic. c. 3. foreign.puniſhments are kindes of medicines; but howſoeuer ſeducers themſelues and their court-flandering adherents doe take it, I am ſure all good people hauehave great cauſe to praiſe God for the zeale of our Gouernours, in this reſpect: our bodies might as ſafely liue in a roring wilderneſſe in the midſt of Wolues and Tygers, as our ſoules in our ſtrongeſt Cities amongſt ſeducers, if there were not Courts of Iuſtice to ſuppreſſe them.
Secondly, it makes for the iuſt reproofe of many at theſe dayes, who when they hauehave dangerous Wolues diſcouered vntounto them, will not lend their helping hand to ſuppreſſe them for the common ſafetie of the Church, but ſuffer them to walke vp and downe in the very Sheepfold without reſiſtance. Gods cauſe and his truth for the which they ought to contend, Iud. 3. is little beholding to them, I pray God it be not one day ſaid to their charge: a bad cauſe oftentimes findes much patronage; the wicked will ſtraine their purſes, try their friends, put themſelues to great paines for the ſupporting of it; but the cauſe of God may ſinke or ſwim (were it not for good Gouernours) for any helpe or countenance that the forward men of our time, for the moſt part will giuegive vntounto it. If it were notoriouſly knowne that ſome deuouring Wolfe did haunt about this Citie, which had deſtroyed an 100. perſons, I ſuppoſe eueryevery man would lay it to heart, and vſe the beſt meanes he could to ſuppreſſe ſuch a noyſome creature: are we thus carefull for the common ſafetie of mens liues, and ſhall there be no care for the common ſafetie of their ſoules? 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 wee put our finger in the fire? why ſhould we meddle in a controuerſie which concernes vsus not? I anſwer, if the controuerſie indeede were a meere priuate controuerſie, you ſeeme to ſay ſome thing; but if it be a publike controuerſie, and concerne the common ſafetie, your obiection or plea is little worth.
But many hauehave learned that Greeke Prouerbe in our times, foreign, it is good ſleeping in a whole skin: yea ſome are ſuch valiant champions, that being ingaged in the Lords controuerſie, will vſe meanes and friends to draw their owne heads out of the collar, and leaue others to endure the whole brunt of the battell and danger. Such white-liuerd Soldiers are fit to take the Salmacida ſpolia whichcIn officijs, Cicero ſpeakes of; ſpoiles which are obtained fine ſanguine & ſudore: if victorie will come of it ſelfe without paines or peril it ſhal be welcome; if not, they louelove not to contend for it.
SECT. 12.
foreign.
Rauening.
RAuening. Hence obſerue we, that Seducers are of a rauenous diſpoſition. In which very reſpect they are alſo compared vntounto Wolues, in the words of my Text. And it is famouſly noted by Heathen Phyloſophers (who had a great gift in looking farre into the natures of the creatures) that the Wolfe of all other beaſts is the moſt rauenous.cOuid. l. 1. triſt. Eleg. 1. excuſſa eſt auidis dentibus Agna Lupi. One ſaith (making it a wonder) the tender Lambe is ſhaken out of the greedy teeth of the Woolfe: deſcribing the Woolfe as a greedy creature. Another ſaith that the Wolfe endures winde and weather,iVirgil. AEnead. 9. ventos perpeſſus & imbres nocte ſuper media. raine and ſtormie tempeſts, and that at midnight, to watch for his prey. Thus the poets ſing concerning the rauenouſneſſe of the Woolfe: and in like manner others write in proſe: nLib. 11. nat. hiſt. c. 38.Plinie ſaith of the Wolues called Ceruarij that they are vnſatiable, they can neuer be ſufficed or hauehave enough. mLib. 1. de quadrup.Conradus Geſner ſaith of the Wolfe called Circus, that hee is ſemper famelicus, alwaies hungrie. And Aristotle declaring the opinion of all men concerning the Woolfe hath this report foreign.Ariſtot. lib. 8. de hiſtor animal. c. 5. They ſay of Wolues that for hunger ſome times they will eate the very earth; yea, the Woolfe beares rauenouſneſſe in the very forehead of his etymologie: for the word foreign, commonly vſed for a Woolfe: either comes of the Greeke Theame foreign, which ſignifies dilanio, to teare in peeces, or of the Hebrew root foreign which ſignifieth abſorbeo, to ſwallow downe: both importing greedineſſe.
And hereticall ſeducers are like vntounto Wolues in this reſpect: being commonly ſuch as hunger after worldly gaine, according to that in Rom. 16. 18. they that are ſuch ſerue not our Lord Ieſus Chriſt, but their owne bellies. And ſuch alſo as thirſt after the bloud of ſoules, compaſſing Sea and Land to make a Proſelyte, Mat. 23. 15.
Which may ſerue to teach vsus: Firſt, that the deſire of winning of ſoules is not alwayes the marke of a true Miniſter, a falſe Prophet may hunger and thirſt to winne ſoules to his owne faction, but a ſincere deſire to gaine ſoules to Chriſt, and to his truth: this is a badge of a true Shepheard.
Secondly, this may ſerue to forewarne Gods children to looke to themſelues the more carefully, and to commit themſelues the more feruently by prayer daily to Gods ſpeciall protection, conſidering their deſtruction is ſo greeded after by many rauenous ſeducers.
Thirdly, it muſt teach vsus that ſtill remaine in the truth vnſtrangled by the rauenous Welues of the time, to bleſſe God for it: and to ſay of our ſpirituall deliuerance as the Church ſaith of her corporall, in Pſalme 124. if it had not beene the Lord who was on our ſide: now may Iſrael ſay, if it had not beene the Lord who was on our ſide, when men roſe vp againſt vsus;—then they had ſwallowed vsus vp quicke; but bleſſed be the Lord who hath not giuen vsus as a prey to their teeth.
Thus much for the intent of the Text, or of the Text in generall. The Extent followeth.
The occaſion of all which followeth.
THis which followeth was added becauſe an order of ſubmiſſion or recantation was enioyned by the moſt reuerend Father in God, the Lord Archbiſhop of Canterburie his grace, and other his Maieſties Commiſſioners Eccleſiaſticall vntounto one Iohn Hetherington, late of the Citie of Westminſter, and now of Putney in the Countie of Surrie, to be performed by him the ſame day this Sermon was preached at Pauls Croſſe, being the eleanenth day of February, Anno 1627. when it was ordered that the ſaid Hetherington vponupon Sonday the 11. day of February ſhould before the beginning of the Sermon at Pauls Croſſe come within the wall there iuſt before the Pulpit, and there ſtand before the Preacher, bare-faced and bare-headed in ſome eminent place, where hee might be beſt ſeene and heard of the Congregation aſſembled during the whole time of the Sermon, hauing a paper on his breaſt expreſſing his offence in theſe words; for ſcandalizing the whole Church of England, in ſaying it is no true Church of Chriſt, and publiſhing other erronious opinions, proceeding from that ill ground: for the which cauſe he was enioyned this acknowledgement.
Whereas I Iohn Hetherington ſtand by the depoſitions of ſundry witneſſes iudicially conuicted before the Kings Maieſties Commiſſioners appointed for Cauſes Eccleſiaſticall, for that ſince the 20. of December 1623. I hauehave maintained and publiſhed, that the Church of England as it is now by the Law eſtabliſhed, is no true Church of Chriſt, and that it teacheth falſe Doctrine, that the Sabbath day or Sunday, which we commonly call the Lords day, ſince the Apoſtles time was of no force, and that eueryevery day is a Sabbath as much as that which we call the Sabbath day, the Lords day or Sunday: that the Bookes of Eſdras are and ought to be eſteemed part of the Canonicall Scripture: as alſo to hauehave vſed reproachfull words to and of the Miniſters of the Church of England, and of their calling. And further, whereas it ſtandeth proued againſt me, that being by trade a Boxmaker about fiue or ſix yeeres ſince I gaue ouer my ſaid trade, and frequented priuate Conuenticles, by the Lawes of this Realme prohibited, taking vponupon me within the time articulated to be the chiefe Speaker and to inſtruct others, not being of mine owne familie in points of Doctrine, and matters of faith, giuing expoſitions contrary to the receiued opinions of this our Church of England, and in defence of ſuch Conuenticles hauehave ſaid or writ that Caeſar may command a place in publike, ſo as he forbid none in priuate. As alſo that i hauehave bin of opinion with the Familiſts touching the perfect puritie of the foule, with ſome other erronious opinions mentioned in the proofes. For the which I hauehave bin impriſoned by the order of his Maieſties Commiſſioners Eccleſiaſticall, and hauehave beene enioyned to make this my publike Recantation or ſubmiſſion here this day. I doe therefore before you all here preſent from my heart renounce, abiure, and diſclaime all the ſaid opinions as erronious and ſchiſmaticall, and doe promiſe from henceforth not to entermeddle in the keeping or frequenting of any priuate Conuenticles or exerciſes of Religion by the Lawes of this Realme prohibited: but to conforme my ſelfe in all things to the Doctrine and Diſcipline of the Church of England, as a member of that Church without diſturbing the peace and vnitie thereof, and doe bleſſe and praiſe God, that as a member of the ſaid Church I may freely ioyne with the Parochiall Congregations, where I ſhall reſide in the hearing of Diuine Seruice ſaid, Gods word Preached, and in the participation of the holy and bleſſed Sacrament of the Lords Supper rightly and duly adminiſtred, and in all other religious duties. For the due performance whereof I doe here giuegive my faithfull promiſe: and that I may ſo doe, I deſire you all here preſent to ioyne with me in ſaying the Lords prayer; Our Father which art in heauen, &c.