The White Wolf, Treatise
The Seuerall kinds of Myſticall Wolues breeding in ENGLAND. (*⁎*)
YOu hauehave heard in the generall handling of the Text,Segnius irritant animes demiſſa per aurem quam quae ſunt oculis commiſſa fidelibus. of diſguiſed and palliated Wolues: but becauſe, as acHorat de art Poet. Poet ſaith truely, things heard with the eare, oftentimes leaue leſſe impreſſion behinde them then things ſeene with the eye. Therefore I will now endeuour in the more particular Application of that which hath beene ſpoken; to ſhew you, or to preſent before your eyes, ſuch a very Woolfe as our Sauiour ſpeakes of in my Text. I confeſſe acSebaſt. Munſter lib. 2. de inſul B. yt. learned Writer ſaith, which might ſeeme a Paradox, Nulli ſunt Lupi in Anglia, that wee hauehave no Wolues in England: but for the true vnderſtanding of that Author, we muſt neceſſarily diſtinguiſh of Wolues: there be naturall Wolues and myſticall Wolues: concerning naturall Wolues (and of them he ſpeakes) he reporteth truely to the world of our Nation, that wee hauehave none of them ordinarily breeding amongst vsus: but concerning myſticall Wolues, it is quite otherwiſe: in that ſenſe, multi ſunt Lupi in Anglia, we hauehave many Wolues in England, we hauehave Popiſh Wolues which hauehave ſought by all poſſible meanes both by force and flatterie, to reduce all to blindneſſe and ſuperſtition againe, as appeares by th helliſh Gunpowder-plot neuer to be forgotten, in the yeere 1605. and other deſignes of theirs: wee hauehave Arminian Wolues, which make a bridge betweene vsus and Popery, endeuouring in ſome points to reconcile the Wolues and the Lambes: which the very HeathennHorat epod. 15. dum pecor… Lupus inſeſtus erit, being put for ſemper. Poets being reaſonable men, hauehave iudged an impoſſible taske: we hauehave Anabaptiſticall Wolues, which iumpe with the Arminians in conditionall election vponupon foreſeene faith or workes, in denying the doctrine of reprobation in the true ſenſe thereof, in maintaining vniuerſall redemption of all of all ſorts, in maintaining the doctrine of free-will, in defending and pleading for falling from grace, or the totall Apoſtacy of Saints, &c.
Fourthly, I would we had not Roſey-croſſe-Wolues which turne Diuinity into phanſies, & idle ſpeculations of their own braine eſteeming text-men, or ſuch as endeauour to keepe to the naturall ſenſe of Scripture (not daring to make an allegorie in a Text where the ſpirit of God deſires to be vnderſtood without an allegorie) to bee vulgar Diuines,Vulgares theologos. as they inculcate in ſome of their phanſifull bookes; boaſting alſo of their ability to worke ſuch miracles as I ſhould tremble to name: but becauſe they doe this more priuately; being either aſhamed, or affraid it ſhould come to light, I paſſe it by for the preſent; there may be further occaſion heereafter giuen vntounto ſome to lay them open, that others may beware of them: Laſtly, I would wee had not Familiſticall Wolues, and that of diuers ſorts, as firſt, Familiſts of the Caſtalian order which diſſent from our doctrine, and oppoſe it in eueryevery ſyllable thereof, and yet like notorious Hypocrites, if they be neuer ſo little queſtioned, will make ſhew by outward ſeeming conformity, as though they did highly approue the doctrine of our Church, and were ready-preſt to defend the ſame: which hold alſo that the Law of God may bee perfectly fulfilled by men in this world, which tearme themſelues Eagles, Angels, and Arch-angels: which hope in a ſhort time to be inſpired with light and illumination, as farre as euer Paul or any of the Prophets were: which allegorize the places of Scripture concerning Chriſt, dreaming onelyonly of a ſactifying Chriſt, and abhorring a iuſtifying Sauiour; expecting ſaluation indeed by their own works: holding that Turkes & Pagans may be ſaued as well as any other if they liue well, though they had neuer heard of Chriſt: if their be any of this faction ſtill remaining, I wiſh them ſpeedily to repent, for otherwiſe God no doubt will in time diſcouer them, notwithſtanding all their ſhifts and hypocriſies.
Secondly, I would we had not Gringltonian Familiſts in the North parts of England, which hold:
Firſt, that the Scripture is but for nouices.
Secondly, that the Sabbath is to bee obſerued but as a Lecture day.
Thirdly, that to pray for pardon of ſinne, after one is aſſured of Gods louelove, is to offer Chriſt againe.
Fourthly, that their ſpirit is not to bee tryed by the Scripture, but the Scripture by their ſpirit.
Fifthly, that we muſt not now goe by motiues but by motions.
Sixthly, that when God comes to dwell in a man, he ſo fills the ſoule, that there is no more luſting.
Seuenthly, that they ſee no reaſon why Miniſters ſhould ſpeake againſt the ſinnes of the wicked, ſeeing the wicked man canne doe nothing but ſinne.
Eighthly, which boaſt and thanke God, that they hauehave caſt off praying in their Families, repeating of Sermons and ſuch like long agoe.
Ninthly, which ſcoffe at ſuch as make Conſcience of words, with many other pernitious points.
Thirdly, I would wee had not Familiſts in the Mountaines, which ſay, that they hauehave quite vanquiſhed the diuel, that they are pure from all ſinne, and that they are neuer ſo much as tempted to doubt of their ſpirituall eſtate. Fourthly, I would we had not Familiſts of the Vallyes which bring in their damnable doctrine with faire pretences of weeping, of ſighing, of lifting vp the eyes to heauen, of patience, of a ſmooth carryage and the like. I would we had not Familiſts of the ſcattered flocke, which ſeduce by pretending themſelues to bee of them which feare the Lord when they are nothing leſſe. I would wee had not Familiſts of Caps his order and of other rankes: but amongſt the reſt of theſe myſticall Wolues, there hath beene diſcouered of late to his Maieſties High Commiſſion-Court, a notable cloſe-deuouring Woolfe, one Iohn Hetherington a Boxe-maker, whom I may iuſtly tearme a Woolfe (according to the title giuen to ſeducers in my Text) in reſpect of his pernitious doctrine, being the Teacher to a great number of Factious perſons about this City: and he may fitly be compared to the Woolfe Glanos, cAriſtol. lib. 8. de Hiſt. animal. c. 5.foreign which ſeekes to prey vponupon men: or to the Woolfe Circus, which in the cold time, when the Mountaines are couered with ſnow, will impudently enter into the very City to ſeeke for his prey, as eIn vrbem per famem impudē tiſſimus accedit.Geſner recordeth: euen ſo this myſticall Woolfe vſeth to prey vponupon men, as appeares by the multitude of Schiſmaticall perſons whom he hath ſeduced; yea, he is growne ſo impudent, that he is entred into this famous City, to ceaze vponupon 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 hauehave further to write, I will confine the remainder to three heads: viz.
1. Matter of Diſcouerie.
2. Matter of Confutation.
3. Matter of Admonition.
Concerning Matter of Diſcouerie; I confeſſe I hauehave an hard taske, for who ſhall make men beleeue they ſee a Woolfe, when outwardly in the skinne, there appeares onelyonly the reſemblance of a ſilly innocent ſheepe: but I hope I hauehave to deale with a prudent age of men (qui ex vngue Leonem) which hauehave learned to know a Lyon, if they ſee but one of his pawes: now I will endeuour to diſcouer this cloſe Sectary foure waies:
1. By the Oathes of honeſt Witneſſes.
2. By his owne erroneous Bookes.
3. By comparing him with antient Heretickes.
4. By applying vntounto him the words of my Text.
The firſt Diſcouery of Iohn Hetherington, which is by the oathes is honest Witneſſes.
This man foreign being metamorphoſed or changed from a man to a Woolfe, ascLib. 8. de repub. Plato ſpeakes of a Tyrant, was diſcouered to the forenamed Honourable Court, and teſtified againſt vponupon the oathes, not of Knights of the Poſt, but of many honeſt conſcionable men, againſt whoſe perſons or ſayings, Hetherington himſelfe the party defendant did propound no manner of exceptions; notwithſtanding hee had ſufficient time allowed him by the Court, nor euer ſo much as offered to except againſt them in any Legall courſe: by the teſtimonies of theſe vntainted Witneſſes, which were not a few, and whereof two were Miniſters of good note, it appeared and was proued.
Firſt, that the ſaid Hetherington hauing beene by trade a Boxe-maker, caſt off his trade, and betooke himſelfe to be an interpreter of the Scripture to many perſons, not of his owne Family, keeping priuate Conuenticles by the Lawes of this Realme prohibited, in the which Conuenticles: hee tooke vponupon him to bee the chiefe ſpeaker, and inſtructor in points of doctrine, and matters of Faith, giuing many interpretations contrary to the receiued Tenets taught and held in the Church of England.
Secondly, that he hath maintained and publiſhed, that the Church of England is no true Church of Chriſt; that it teacheth falſe doctrine, hauing vſed alſo many reproachfull ſpeeches to, and of the Reuerend Miniſters of our Church, whereby hee hath withdrawne many from the Church of England to his owne Faction.
Thirdly, that he is a man diſaffected to the gouernement and diſcipline of the Church of England now by law eſtabliſhed, and agreeth in opinion with the Sect of the Familiſts and other Sectaries: holding with the Familiſts the perfect purity of the ſoule.
Fourthly, that ſince the twentieth of December, 1623. hee hath maintained, and publiſhed, that the Sabbath ſince the Apoſtles time was of no force; and that eueryevery day is a Sabbath, as much as that which we call the Lords day, or Sonday.
Fifthly, that he holdeth and maintaineth, that the books of Eſdras are part of the Canonicall Scripture, and that they ought ſo to be eſteemed.
For the which his erroneous opinions and Schiſmaticall carriage tending to the diſturbance of the peace of the Church, and to the ſeducing of many ſillie ſoules, the Court adiudged him to be a dangerous Sectary, and one that was well worthy to bee reſtrained and puniſhed, and amongſt the reſt of the puniſhments laid vponupon him, this was one; that hee ſhould publikely recant his errors at Pauls Croſſe; wherein the ſentence of that Honourable Court, is like to the cenſure of the Church vponupon Schiſmatickes in the daies of Athanaſius, in the which time, as appeares bycEpiſt. Athanaſ. ad Antioch. one of his Epiſtles, if any did fall or reuolt from the Church to Arianiſme, and afterwards repenting himſelfe of his reuolt deſired to be reconciled to the Church againe, amongſt the reſt of his puniſhments, enioyned him by the Church for his Apoſtacle, this was one: that hee ſhould publikely foreign renounce, or make a Recantation of his Arian hereſie. For this worthy Sentence, all Gods ſeruants in this City, hauehave great cauſe to glorifie God; yea, I hope alſo his Maieſty will take ſpeciall notice of it for the encouragement of his worthy Commiſſioners in wel-doing.
The ſecond Diſcouerie of Iohn Hetherington, which is by his Bookes.
Come we now to the ſecond Diſcouerie,Hetheringtons Bookes put amongſt the Diſcoueries, becauſe they are vnworthy of confutation. which is by his Bookes. The ſaid Hetherington and his Factious company, hauehave certaine Bookes wherewith they doe vſually ſeduce and withdraw men and women from the Church of England: and theſe ſeducing Bookes are of two ſorts, either ſuch as were made by Hetherington himſelfe (for it is true which Horace ſaith, ſcribimus indocti doctique poemata paſſim, Hodiè quidam omnium bonarū literarum prorſus rudes & foreign pauculis ſophiſmatibus vt malè deguflata Ariſtoletis philoſophia freti pedibus ac manibus illotis irruant in theolagia profeſſionem. Eraſmus de vita Hieronymi.ignorant idiots in our daies will bee writing Bookes as well as the Learned) or ſuch as were made by his predeceſſor, T. L. who was as it ſeemes the ringleader of this factious company before Hetherington: for let vsus take notice of this, for certainety that when any Sectmaſter dies, or leaueth a place, either amongſt Anabaptiſts, or Familiſts, another ordinarily ſucceeds him in the miniſtration to vphold the faction.
The firſt Booke written by Hetherington himſelfe, is that againſt one Smith an Anabaptiſt, wherein vnderunder a colour of writing againſt Anabaptiſts, he broacheth (but very cunningly) his owne familiſticall errors.
In this Booke againſt Smith, printed in the yeere, 1610. he cunningly coucheth many dangerous errors: to name but ſome of them for breuity ſake.
At page 1. he acknowledgeth no other Church but that which conſiſts of liuing ſtones, meaning by his Church of liuing ſtones, his owne factious Company, as all Schiſmatickes vnderſtand none but themſelues, whenſoeuer they ſpeake of the true Church of Chriſt.
Secondly, vntounto this fanſied Church he appropriateth the power of the keyes, page 2. 65. falſly interpreting that in Mat. 18. 17. tell the Church, that is, ſaith he, at page 74. tell it to thoſe little ones borne of God: whereas it is meant, that we ſhould tell the Gouernours of the Church which are in place and authority, wether they bee regenerate or vnregenerate.
Thirdly, at page 7. 8. he arrogateth to his Church the knowledge of infallibility in iudging concerning the members of the ſame.
Fourthly, at page 81. 82. hee ſaith, that Caeſar may command a place in publike, ſo he doe forbid none in priuate: wherein hee ſpeaketh cunningly for the liberty of Conuenticles, as I thinke any which know him will eaſily diſcerne.
Fifthly, at page 86. he ſaith, the Pope hath his power from God, and that he muſt be obeyed; wherein hee diſcouereth his notorious Hypocriſie: as being ready if occaſion were offered to ſubmit outwardly to Antichriſt himſelfe.
Sixthly, at page 88. 89.cFor mine owne part I will not be peremptory in the interpreting of his meaning, but let wiſe men reade the words and giuegive ſentēce. hee ſeemes cunningly to teach his Proſelytes not to ſcruple at outward circumciſion if occaſion be offered, nor at ſitting in the Idols Temple (hee would ſay poſſibly, if hee durſt, at going to the Maſſe) abuſing that in 2 Kings 5. 19. where the Prophet bids Naaman the Syrian goe in peace, as though hee had bid him goe in peace to the houſe of Rimmon: whereby it may appeare, what this man and his Proſelytes would doe if Circumciſion were vrged vponupon them by the Turke, or going to the Maſſe by the Pope: and indeed ſome of his Proſelytes hauehave beene obſerued to ſay, that if hee were at Rome hee would ioyne with them there aſſoone as with vsus heere: many other pernitious errors are couched in this Booke againſt Smith, by cunning intimations which none ſhall ordinarily vnderſtand (though they reade the Booke) but onelyonly his ſeduced Proſelytes, which are ſecretly acquainted with his myſtery: it is obſerued bycIn prompt, con. 2. c. 8. dux peripateticorum ſe ea lege, ſua naturalia inſtituta tradidiſſe dixit vt nemo intelligeret, niſi ipſo qui tradidit inter pretante. Franciſcus Venetus a very learned Writer concerning Ariſtotle, that he wrote his naturall Philoſophy with that art, that none ſhould vnderſtand the precepts thereof, ſaue onelyonly they which were his Schollers, and vntounto whom hee himſelfe would vouchſafe to interpret them. Iohn Hetherington is like Aristotle in this reſpect, not for learning, but for cunning: none ſhall fully vnderſtand all his errors but ſuch idiots as are his Proſelytes.
The ſecond Booke written by Hetherington (as he himſelfe ſaith) is that which was ſet forth in the name of one Edmund Ieſop, called the diſcouery of the errors of the Anabaptiſts. Wherein by the way) Ieſop deſerues no ſmall rebuke, for whereas at that time he made a ſhew of turning from the Anabaptiſts to the Church of England, hee turned not to vsus but to Hetheringtons faction, and conſpired with him about the making of this erroneous Booke; howbeit by his hypocriticall ſeeming to turne, he reaped no ſmall gaine to himſelfe, as it is well knowne. But to let him paſſe, and to come to the errors of the Booke.
In this Booke at page 3. he confoundeth Reprobation and Damnation, making the foreſight of mans folly and wickedneſſe to be the cauſe why God preordaines any to condemnation.
Secondly, at page 18. hee affirmeth that the Goſpell hath bin declared to the Gentiles in former times, and is declared at this preſent in diuers parts of the world, onelyonly by the workes of creation, wherein he teacheth cunningly that pernicious point,cNota eſt Hiſtoria. expreſly maintained by him and his followers in their priuate Conuenticles, viz. that a man may be ſaued without Chriſt reuealed in the word, by the meere contemplation of the creatures: abuſing that in Rom. 10. 18. which ſpeakes of ſuch a preaching by the creatures which leaues men without excuſe, not which is ſufficient to ſaluation.
Thirdly, at Page 48. hee cunningly coucheth a point which is maintained by him and his factious company; to wit, that the ſoule of man comes ex traduce, that is, that it is traduced from Adam as well as the body, and that it is not immediately infuſed of God into this or that particular body.
Fourthly, at Page 61 he ſpeaketh diſhonorably of Baptiſme; for hee ſaith, What can men hauehave leſſe then Baptiſme, which can giuegive to no man more then an outward name of a Chriſtian, as Circumciſion did the outward name of a Iew, it doth neither conferre nor confirme grace to the heart of any, no more then Circumciſion did. And in his former Booke at pag. 13. hee ſpeaketh contemptuouſly of Baptiſme, tearming it elementiſh baptiſme. And indeede it is apparant to them which know and are acquainted with his opinions, that hee holds no other Baptiſme to be of any vertue, but that which he cals the Baptizing in a thouſand teares, in his former Booke at page 14. allegorizing the Sacrament, as the reſt of the familiſts doe. And herein appeares the hypocriſie of this faction, they will ſubmit to vſe our Sacraments, and to come to our Churches, and yet hauehave them in plaine contempt.
Fiftly, whereas at page 89. he condemnes the Familiſts of H. N. his order as the moſt blaſphemous and erroneous Sect this day in the world. I anſwer, all this he may doe and yet remaine a notorious Familiſt himſelfe of another order: for as it is amongſt the Anabaptiſts, ſo it is alſo amongſt the Familiſts: there be diuers orders of them, and they doe mutually hate and oppoſe one another. The Familiſts of the Castalion order deſpiſe them of Caps his order, accounting them ſimple men; and they of Caps his order fauour not them of Hetheringtons order, and they of Hertheringtons order gnaſh their teeth againſt all but their owne faction.
Sixty, at pag. 101. he deliuers a ſtrange paradox, viz. that Sathan himſelfe with all his Angels and ſpirits of wickedneſſe, by force of their torments ſhall be compelled with all powers, people and kings whatſoeuer, to confeſſe & bow before Chriſt, to ſerue and obey him, to praiſe and magnifie him, his Iuſtice and Mercy for euer, abuſing that place in Philip. 2. 10, 11. which proues not that euer hell ſhall be made a Chappell to praiſe God in. Thus fooliſh and ignorant men will take vponupon them to be teachers of Diuinitie, being vnſeene in the very grounds thereof: much like to preſumptuous Quackſaluers,Verum penitus abſurdum eſt vt diſcipulus ad magiſtrum vadens, antè ſit artiſex quam doceatur, Hier. aduerſ. Luciferian. which take vponupon them to be great Chirurgians and Phyſicians, being vngrounded in the art of Surgerie and Phyſicke: and ſo inſtead of curing men, doe indeede kill them.
There be moreouer other Books whereby this Sect doe ſeduce, written by T. L. Hetheringtons predeceſſor; to wit, Firſt, the Epiſtle to the Church of Rome. Secondly, the tree of regeneration. Thirdly, an Expoſition vponupon the 11, 12, 13. Chapters of the Reuelation. Fourthly, the Key of Dauid, and ſome other.
Concerning the Epiſtle pretended to be written to the Church of Rome. It is ſaid in the Preface of it; that this Booke deſerueth as well to be regarded, as the beſt newes that euer thou haſt heard: now the beſt newes that euer we hauehave heard as we know is the Goſpell; and I appeale to the conſciences of this factious company, whether they hauehave not in contempt all writings ſince the Apoſtles time in compariſon of T. L. his writings; yea, whether they doe not equalize them to the very Scripture it ſelfe, accounting T. L. a great Prophet.
In this Booke of his, at page 16. the Author ſolemnly proteſteth that hee knew not any one after the fleſh that taketh part with him, wherein hee ſheweth himſelfe a notorious factioniſt, in thinking himſelfe alone, in the dayes of the libertie of the Goſpell. Secondly, although this railing Epiſtle be pretended onelyonly to be written to the Church of Rome, yet it is intended alſo againſt our Church, as it doth manifeſtly appeare by his girding at Huſſites, Lutherans, Caluiniſts, Euangeliſts, Proteſtants, and Preciſians, at pag. 108. and by his girding at falſe reformed Prophets at page 69. wherein hee cunningly inueigheth againſt all reformed Churches whom he tearmeth in the tree of regeneration, at pag. 20. fooliſh and irreformed cHetherington and his company are well knowne to deſpiſe all Churches in the world reformed and vnreformed, and to acknowledge no other cōuerted Church but their owne faction.reformers. Thirdly, in this Epiſtle to the Church of Rome, at pag. 113. The Author ſaith when hee wrote this Epiſtle, that he was in Babylon, and yet he liued in England in Queene Elizabeths time, yea hee was ſo impudent, as to dedicate one of his Bookes to that Queene of famous memory, expreſſing his name onelyonly by two letters T. L. leſt the Purſeuant ſhould finde him out. I thinke I doe not gueſſe amiſſe at his meaning: and what was this, but to call our Church Babylon, in the very times of the Goſpell. Fourthly, at pag. 86. hee ſaith come forth yee theeues and murderers out of your dennes and palaces: if he were now aliue, I would demand of him whom hee meanes by his theeues and murderers in palaces.
As for his ſecond Booke called the Tree of Regeneration: the ſcope of it is as his aime is in the reſt of his Bookes. Firſt, to intimate himſelfe to be a Prophet, at pag. 2. Secondly, to reuile the publike meetings of the Church or the Congregations, and by this meanes to withdraw men from them, at pag. 18. 19. Thirdly, to reproach the Miniſters which come to preferment in the Church by the fauour of Princes, tearming them the Sonnes of Beor, at pag. 26. Fourthly, cunningly to gird at the prerogatiue of Kings, with the which hee ſaith, ſome are drunken: at pag. 23.
I will not further inſiſt vponupon any more of his Bookes, but conſidering how many hauehave bin already ſeduced by them; hundreds by report, I cannot doe leſſe then wiſh (tendring the ſafetie of the Church) that they were deuoted to the fire, like thoſe bookes of witchcraft or of curious arts ſpoken of in Act. 19. 19.
The third Diſcouerie of Iohn Hetherington, which is by comparing him with antient Sectaries.
I finde by that which Saint Auguſtine hath concerning ancient Heretickes or Sectaries,Lib de Hareſ. that Hetherington agreeth in opinion with diuers of them: as Firſt, with the Gnoſtickes in an high conceit of his owne knowledge, for as they did glory in that name, as though they had beene the onelyonly Ginoskites or knowing men in the world, euen ſo this man is the Elias left alone, the Miniſters of England in compariſon of him are blinde guides, not able to interpret one place of Scripture aright, if wee may beleeue his Proſelytes which ſo boaſt of him, as was depoſed againſt ſome of them in Court, or his owne practice in taking vponupon him (as was alſo proued) to deliuer in his Conuenticles many contrary things to the receiued opinions in the Church of England, oppoſing his owne priuate conceits againſt the iudgement of the whole Church.
Secondly, with the Cathariſts and Iouinianiſts which held, that a man cannot ſin (Lauacro regenerationis accepto) after he bee once Regenerated, euen ſo this man holds the perfect purity of the ſoule as was prooued againſt him.
Thirdly, with the Manicheans, which held baptiſmū in aqua nihil cuiquam ſalutis afferre, euen ſo this man holds, that Baptiſme neither confers, nor confirmes grace to the heart of any as hath beene demonſtrated before out of his booke, ſet out in the name of Ieſop one of his factious Proſelytes, at page 61.
Fourthly, with the Mathematici, which receiued the Apocrypha as well as the Canonicall Scripture, but allegorized and peruerted both for their owne turnes, euen ſo this man makes ſhew to receiue the Scripture, yea, to receiue alſo ſome of the Apocrypha for Canonicall, as hath been prooued againſt him: but how he peruerteth both for the maintenance of his owne factious opinions, is manifeſt in his erroneous bookes or Pamphlets.
Fifthly, with the Vadiani culpātes epiſcopos diuites, ſaue only that he & his factious company are more cenſorious then they: for they onelyonly blamed rich Biſhops, enuying their proſperity, but theſe both Biſhops and Curates, affirming as hath beene depoſed againſt them, that Biſhops and Miniſters as they are conſecrated in the Church of England, are not ſo much as members of the Church.
Sixthly, with the Elceſeitae, which held fidem in perſcutione eſſe negandam & in corde ſeruandam, that a man, if he were perſecuted for his Faith, might lawfully denie it, prouided that hee kept it ſtill in his heart: and doth not the Hetherigtonian faction agree vntounto this? Did not Hetherington call God to witneſſe, that he was ſree from ſuch opinions as were laid to his charge. I wiſh him to remember what he hath written, or ſaid to this purpoſe, and eſpecially his letter which he wrote to a great man in this Kingdome for his enlargement: indeed it is true, he will ſeeme to maintaine ſome of his erroneous opinions to this day, but I wiſh for his own good, that it were not rather to inrich himſelfe in the Priſon by drawing mony from his numerous multitude of Proſelytes, as ſome other beſides himſelfe hauehave beene knowne to doe. then for any conſcience he makes of denying what he holds: I might compare this man with many other Sectaries, mentioned by Irenaeus, Euſebius, Epiphanius, and other Fathers which write of Heretickes: but I ſtudy breuity.
The fourth Diſcouery of Iohn Hetherington, which is by the Application of the Text.
In the laſt place, this man may be much diſcouered by the right Application of my Text. For firſt he is a Woolfe in the ſenſe of my Text. Secondly, hee comes in ſheepes cloathing: that he is a Woolfe in the ſenſe of my Text, is manifeſt to all that know him intus & in cute: for Firſt, he deales gently with his Proſelytes at the firſt drawing them into lighter errors (although I muſt needs ſay, I know no one error that he holds which is ſimply light) but afterwards like a rauening Woolfe, he teares their ſoules in pieces by bringing them by his ſpirituall inchantments, to deſpiſe the Church, to reiect the publicke Miniſtery, or at the leaſt to ceaſſe to eſteeme and beleeue it, to hauehave the Lords Day in contempt, to caſt off holy duties in priuate Families and the like; all this is very well knowne in the Citie, to ſuch as doe but know his followers.
Secondly, hee is very dull to vnderſtand the truth, for who is more blockiſh then he which is ignorant, and yet ſcornes to be taught: but he is very quick-ſighted to finde out cunning euaſions and ſubtill equiuocations to hide his pernitious errors if poſſibly he may from the eye of authority; this I am perſwaded prudent men before whom he hath been conuented, doe partly diſcerne, beſides others which hauehave conuerſed with him and his factious companie.
Thirdly, as a Woolfe begets a Woolfe, ſo this ſectary where he preuailes with any man or woman, to make them his Proſelytes, hee makes them like vntounto himſelfe: will he equiuocate? ſo will they: will hee traduce good Miniſters and good people terming them puritans though they be conformable? ſo will they: will he ſeeke to ſeduce? ſo will they: I may well ſpeake this by experience, conſidering that many tender-conſcienced Chriſtians in my Pariſh hauehave beene tampered with by theſe ſeducing fellowes, and ſollicited to Hetheringtons Conuenticles: wherefore, as it was once feined concerning Iupiter, foreign, that hee begat new Gods ascEurip in foreign one of the Greeke Poets hath it. So it may bee ſaid concerning Hetherington without fiction, foreign, he begets new Proſelytes, which quickly turne traducers of the Church, if not worſe then ſo.
Secondly, he comes in ſheepes cloathing: for Firſt hee comes with quotations of Scripture to maintaine pernicious errors, witneſſe his bookes. Secondly, he comes with flattering words, pretending to tender mens ſoules and the like; witneſſe many which hauehave beene aſſaulted by him or by his followers. Thirdly, he comes with lincywoolſie bookes, ſuch as ſauour of ſome ſeeming deuotion, but conteining dangerous errors cloſely couched. Fourthly, he comes in the whole outſide of a Chriſtian; there is nothing a true Chriſtian hath indeed, but theſe fellowes to ſerue their owne turne can hauehave it in ſhew, they can ſigh, and weepe & humble themſelues, and make ſhew of ſome ciuill vertues, &c. but all this is ioyned with pernitious errors of iudgement and ſchiſme. Fifthly, he hath his ſheepes cloathing alſo, wherewith to deceiue authority, viz. his falſe recriminations, his feined ſubmiſſions, his hypocriticall equiuocations, his ſhameleſſe denyals, with many ſuch: if any ſhall deſire to be further ſatisfied concerning Hetherington and his factious company, let him but enquire amongſt honeſt Religious Citizens, and hee ſhall not onelyonly finde this little which I ſay true of them, but much more.
And thus I hauehave endeuoured to ſhew you this Woolfe in his owne skinne. I pray God diſcouer him further for the ſafety of his Church: and thus alſo I hauehave done with the firſt thing propounded; namely, the Diſcouerie. Wherein, howſoeuer I may ſeeme to vſe ſharpneſſe in Zeale for the Church, yet I am ſure I hauehave mingled no malice, for I neuer had any particular quarrell againſt him in all my life as he well knoweth: & hauing diſpatched the Diſcouerie, it remaineth now according to our Method propounded, that we come to matter of Confutation; and heerein I doe not meane to inſiſt vponupon the refutation of eueryevery dotage which he is knowne to hold, for ſo I might bee infinite. I will not ſtand to proue againſt him, that the Church of England is a true Church, for this were to hold a candle to ſee the Sunne by, which is ſeene ſufficiently by its owne light: a chaſte Spouſe remaineth an honeſt woman, though neuer ſo many varlots reproach her as an harlot, euen ſo the Church of England, my deare Mother ſhall remaine I hope for the future, and is for the preſent a true Church, when all peeuiſh Schiſmatickes, Browniſts, Anabaptiſts, Familiſts and ſuch like, hauehave ſaid or rayled what they can againſt her: neither wil I inſiſt vponupon his dotage concerning the perfect purity of the ſoule: that in 1 Ioh. 1. 8. If we ſay we hauehave not ſinne, we deceiue our ſelues: is ſufficient to confound whatſoeuer hee or his Proſelytes are able to produce to the contrary.
But that which we will ſtand vponupon ſhall be
1. The Sabbath.
2. The Bookes 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 proued by the oathes of honeſt men againſt him: wherein like vntounto Faux, he would blow vp all Religion at one blaſt by the Gun-powder of Familiſticall Doctrine, and open a window to all Atheiſme and prophanneſſe: for take away the Sabbath, and farrewell all Religion: neither let this equiuocator ſay, that he doth not vtterly denie the morality of the Sabbath, but onelyonly that hee holds it is not to be ſo ſtrictly kept as it was amongſt the Iewes, &c. for it is perfectly knowne 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 vponupon that day, or of buying and ſelling and the like: yea, the truth is, as appeares by ſome that hauehave beene intimate with them, and by ſome other that hauehave beene conuerted from them, that where their pernicious doctrine doth preuaile, it brings men or women to a plaine contempt of the Sabbath, to worke vponupon that day to deſpight others, yea, tocTearming them ſuperſtitious perſons. nickname others which make conſcience to keepe it as was alſo depoſed againſt them: to come therefore to that which this dangerous Sectary maketh a controuerſie, viz. to proue the Morality of the Sabbath.
The Morality of the Sabbath proued againſt the Sect of the Familiſts, againſt Hetherington and other Antiſabbatareans.
THe true Morality of the Sabbath conſiſting not in a myſticall reſting from ſinne as the Familiſts pretend, but in celebrating of an appointed day in ſeuen in the worſhip and ſeruice of God, may bee demonſtrated and proued by the arguments following.
Firſt, from the time when it was firſt inſtituted and celebrated and that was in the time of mans innocency before any Moſaicall Ceremonie was in vſe, Gen. 2. 3. indeed in the ſtate of innocency, God had giuen vntounto Adam the Law concerning the Tree of knowledge of good and euill, yet that tree was no Moſaicall Ceremonie, but a Sacrament.
Secondly, from the manner of writing of the fourth Commandement at the firſt, for it was not written in paper or parchment, or vponupon leaues of trees, but in Tables of ſtone, as the reſt of the tenne Commadements were, Deuteronomie 10. 1. to ſignifie the perpetuity thereof.
Thirdly, from Gods owne placing of it: for the Law of the Sabbath, to wit, the fourth Commandement is not placed amongſt the Ceremoniall or Iudiciall Lawes, as though it had beene Ceremoniall, or had concerned onelyonly the Nation of the Iewes, or them eſpecially: but amongſt the Morall Lawes, yea it is made one of the ten, ſo that if it were abrogated, there would remaine but nine Commandements, and ſo the Law of God were vnperfect, which were blaſphemie to affirme: neither let Familiſts thinke to euade by ſaying the moralitie of the fourth Commandement ſtill remaineth in reſting from ſinne eueryevery day; for the moralitie of that Commandement conſiſteth not in that, but in celebrating one day of ſeauen in Gods ſeruice, as we noted before, and as may appeare by the very words of the Commandement preſſing onelyonly the obſeruation of a ſeauenth day.
Fourthly, from the reaſons wherewith the fourth Commandement is inforced, which are all of them morall, and doe as ſtrongly binde the Gentiles, as the Iewes: for if the Iewes were bound in conſcience to celebrate the ſeauenth day in Gods ſeruice to his glory, becauſe the Lord had giuen them ſix dayes for their owne lawfull occaſions, are not we Gentiles by the ſame reaſon bound, vntounto whom God in like manner hath granted ſix dayes for our owne labours requiring but the ſeauenth for his publike worſhip. Secondly, if the Iewes were bound to celebrate the ſeauenth 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 giuegive God his right. Thirdly, ſhall the example of God in reſting vponupon the ſeauenth day from all his workes of Creation binde the Iewes and not vsus Gentiles? are not wee bound to be imitators of God as deare children, as well as they, or any other? Epheſ. 5. 1. Fourthly, ſhall it be an argument to perſwade the Iewes to keepe the Sabbath, becauſe God hath bleſſed and ſanctified it; that is, hath ordained it to be a day of bleſſing to the conſcionable obſeruers of it, and hath ſet it apart from common labour to holy vſe? and ſhall it not be an argument to perſwade vsus? hauehave not we as much neede of Gods bleſſing as the Iewes? hauehave not wee cauſe to feare to deuoure that which is ſanctified as well as the Iewes? Thus we ſee all the reaſons in the fourth Commandement are morall, which doe plainly demonſtrate the Commandement it ſelfe to be morall.
Now if any ſhall obiect that in Deut. 5. 15. where God preſſeth the obſeruation of the Sabbath, with a reaſon ſeeming to be peculiar to the Hebrewes; namely, becauſe he had brought them out of Aegypt. I anſwer, that doth no more infringe the moralitie of the fourth Commandement, then the generall Praeface praefixed before the ten Commandements, I am the Lord thy God, which brought thee out of the land of Aegypt, and out of the houſe of ſeruants, doth infringe the moralitie of the reſt of the morall Law. Secondly, there was ſomething alſo ſignified in this reaſon, I brought thee out of the land of Aegypt; to wit, the great benefit of redemption, which bindes the Gentiles as well as the Iewes, in way of thankfulneſſe to celebrate the Sabbath day to Gods glory.
Reaſons prouing 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 vertue of the moralitie of the fourth Commandement: it is apparent by diuers Arguments.
Firſt, becauſe the morall Law is not abrogated by the Goſpell, but eſtabliſhed, Rom 3. 31. which proues 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 appeares by the ſecret checkes that they finde in their conſciences when they doe prophane it, and by the ſweet comforts which they feele when they keepe it in an holy manner,
Thirdly, this bleſſed day hath bin obſerued by all Chriſtian Churches: it was kept at Hieruſalem, Act. 2. 1. it was kept at Troas Act. 20. 7. it was kept in Patmos, Reuel. 1. 10. it was kept in the regions of Galatia, 1 Cor, 16. 1. 2.
Fourthly, the ancient Fathers hauehave preſſed the obſeruation of the Lords day vponupon the Church in their ſeuerall ages. cEpiſt. ad magneſi…s.Ignatius ſaith, let eueryevery one which loueth Chriſt celebrate the Lords day,eSer. 251. de tempor. Saint Auguſtine doth greatly preſſe the ſtrict obſeruation of the Lords day that men ſhould vponupon that day be ſeparated from worldly buſineſſes, and that they ſhould attend vponupon Gods publike worſhip: that they ſhould not ſit idling at home when others goe to Church; that they ſhould not giuegive themſelues to hunting vponupon that day, or to loud laughters, &c.
cIn 1. cap. Iſaiae.Saint Baſil ſaith, when as almoſt all dayes preſcribed by the Law are aboliſhed, yet there remaineth one great day of the Lord which ſhall neuer be aboliſhed, but ſhall remaine to the end of the world.eLib. 7. de diuin. offic. Rupertus ſaith, the Lord hath made this day to be the ſolemnitie of Solemnities, becauſe the nobleneſſe of this ſolemnitie excelleth all other ſolemnities.gLib. 4. aduerſ. Marcion. Tertullian ſaith, that Chriſt hath made the Sabbath more holy by his benefaction, it being holy from the beginning by his fathers benediction.iHom. 7. in 15. c. exod. Saint Origen doth in like manner not onelyonly equalize, but alſo farre preferre the Chriſtians Lords day before the Iewes Sabbath.nEnchir. Luther bleſſeth God for ſetting apart a peculiar day for the vſe of his ordinances: yeaoLib. 2. inſtit. c. 8. Sect. 32. Caluin himſelfe ſaith, vnleſſe a certaine time were ſet apart for the worſhip of God, all would runne to ruine and confuſion ſpeedily and ineuitably. 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 moderne writers, but I muſt be briefe for diuers reaſons.
Fiftly, therHomilie of the place and time of prayer. Church of England hath theſe words in one of the Homilies; God hath giuen expreſſe charge to all men that vponupon the Sabbath day, which is now our Sunday, they ceaſe from all weekely and work-day labour, to the intent that like as God himſelfe wrought ſix dayes and rested the ſeauenth, and bleſſed and ſanctified it; and conſecrated it to quietneſſe and reſt from labour; euen ſo Gods obedient people ſhould vſe the Sunday holily, and reſt from their common and daily buſineſſe, and alſo giuegive themſelues wholly to heauenly exerciſes of Gods true religion and ſeruice. So that God doth not onelyonly command the obſeruation of this holy day, but alſo by his owne example doth ſtirre and prouoke to diligent keeping of the ſame. The which I hauehave noted, firſt, becauſe the Hetheringtonians hold, as it is well knowne, that the Chriſtians Sabbath is grounded vponupon no precept in all Gods word, whereas the Homily ſaith that God hath commanded the obſeruation of this holy day. Secondly, becauſe ſome not well affected would cry downe all ſtricktneſſe in obſeruing this day as Iewiſh, wherein they doe not ſymphonize with their mother; for what obſeruation of the Sabbath can be more holily ſtrict, then that which is preſcribed in the Homily; to wit, that we ſhould ceaſe from all weekely labour, and giuegive our ſelues wholly to heauenly exerciſes of Gods true religion and ſeruice. We are prone by corruption of nature to take libertie of our ſelues,Si non ſatis inſa…iat inſtiges eum apud Terent. we neede not be taught it: non opus eſt calcaribus ſed frano.
Sixtly, God hath ſhewed fearfull iudgements vponupon prophaners of the Lords day, as you may read in the Practice of Pietie: a certaine husbandman grinding Corne vponupon the Lords day, had all his meale burned to aſhes▪ another carrying Corne vponupon the ſame day, had his Barne and all his Corne the next night burned. A couetous Flaxwoman at Kingſtat in France in the yeere 1559. vſing with her maidens to worke in her trade vponupon the Lords day, her flax in an extraordinary manner tooke fire the ſame day, burnt her houſe, and ſo ſcorched her ſelfe and two of her children that they all of them dyed the next day. Stratford vponupon Auon was twiſe almoſt conſumed with fire in one yeere; and the like iudgement was ſhewed vponupon Teuerton in Deuonſhire: both which townes were knowne to ſuffer much prophanation of the Sabbath. In the yeere 1582. Ian. 13. being the Lords day, the ſcaffolds in Pariſgarden fell vnderunder the people at a Bearebaiting, ſo that eight were ſodainly ſlaine, and many others hurt and maimed. Alſo a certain Nobleman vſually prophaning the Sabbath by hunting, had a childe by his Lady, which had an head like a dogs head with eares and iawes anſwerable, making alſo a noiſe when it cried like an Hound. In like manner a woman, as I am informed, preparing a paire of ſtockings for the market vponupon the Lords day with a pan of coales at Parſhore in the Countie of Worcester, her houſe was burnt and two and twenty more vponupon the ſame day. It is certaine there were ſo many houſes burnt, and that vponupon the Lords day, for that appeares by the Briefe which was gathered at the Churches. And that the fire came by this meanes, ſome that then dwelt in the towne, ſaid vntounto mee, that they would be depoſed of the truth of it.
All which may be faire warnings to forewarne not onelyonly prophaners of the Sabbath, but alſo all ſuch as by their pernicious doctrine teach men to prophane it.
Seauenthly, there is infinite neceſſitie of a Lords day or Sabbath. Firſt, for the reſt of poore Seruants and Cattell, which otherwiſe might ſinke vnderunder the burden of vnceſſant labour. Secondly, for the ſanctification of eueryevery one of vsus: how worldly minded ſhould the beſt of vsus grow, if we had not the Sabbath to take of our hearts from the world? Thirdly, for the inſtruction of the ignorant: what inſtruction hauehave many thouſands in this Kingdome and elſewhere, but onelyonly that which they receiue vponupon the Sabbath day. Fourthly, for Gods worſhip and publike ſeruice, when is God publikely worſhipped in the Countrey ordinarily, but vponupon the Sabbath.
Obiections againſt the Sabbath anſwered.
HAuing thus proued the Moralitie of the Sabbath, come we now to anſwer the Obiections which the Familiſts and their adherents bring to infringe the ſame. Firſt,1. Obiection. you keepe not, ſay they, the ſame day which the Iewes kept, and therefore you grant by your owne practiſe, that the Law of the Sabbath is not Morall. I anſwer, they might as truely ſay our practiſe in receiuing the Lords Supper in the morning, doth proue that that bleſſed Sacrament is aboliſhed, becauſe wee obſerue not the ſame circumſtance of time. We keepe not indeede the Iewiſh Saturday as the Thraskites, but we celebrate the Lords day; the Sabbath being not aboliſhed, but altered from the Saturday to the Sonday, and that by order from Chriſt himſelfe, who immediately before his aſcenſion inſtructed his Apoſtles in things belonging to the Kingdome of God, Acts 1. 3. and the Sabbath I hope is one ſpeciall thing belonging to Gods kingdome; yea, our Sauiour taught vsus by his owne example to celebrate this day, appearing to his Diſciples after his reſurrection, eſpecially vponupon it, Iohn 20. 19. 26. Moreouer, the example of the Apoſtles themſelues which celebrated this day, Iohn 20. 19. 26. ſhould be a forcible motiue vntounto vsus to doe the like, for wee are bound to follow them as they follow Chriſt, 1 Cor. 11. 1. and the occaſion of the alteration of the Sabbath was extraordinary, namely the reſurrection of our Lord, which fel out not vponupon the Iewiſh Saturday, but vponupon our Sonday, Mat. 28. 1. an occaſion which may very well deſerue the honor of the day before that of Gods reſting frō the works of creation, although both the occaſiōs are very renowned.
Secondly,2. Obiection. whereas they obiect that in Exod. 31. 13, 14, 15, 16. and Ezek 20. 12. where the Sabbath is tearmed a ſigne. I anſwer, eueryevery caeremonie is a ſigne, but eueryevery ſigne is not a caeremonie. The Sacraments are ſignes, Rom. 4. 11. and yet not fading caeremonies.
Thirdly, whereas they obiect that in Col. 2. 16. Let no man iudge you in reſpect of Sabbaths: 3. Obiect.and that in Gal. 4. 10, 11. Ye obſerue dayes and times, and moneths, and yeares, I am in feare of you. I anſwer, by Sabbaths in thoſe places are meant certaine caeremoniall dayes amongſt the Iews; viz. their feaſt of Tabernacles, their new Moones, and the like: for theſe are tearmed Sabbaths, Leuit. 23. 24. and the Apoſtle doth ſufficiently expreſſe himſelfe to intend ſuch dayes, and not the morall Sabbath, naming new Moones, and other caeremoniall times. The like may be anſwered vntounto that in Rom. 14. 5. one man eſteemeth one day aboue another; another man eſteemeth eueryevery day alike, &c. It is not meant that the Church made no difference in thoſe times between the Lords day and any other day, as the Familiſts would peruert it; but that they which were better informed then others, made no difference betweene the ancient Caeremoniall dayes, which were now aboliſhed, and other common dayes.
Fourthly,4. Obiect. whereas they alleadge that in Mat. 12. 1, 2, 3, 4, 5, 6, 7, 8. and Mar. 2. 23. as though our Sauiour had defended the breach of the Sabbath, & ſo by conſequence had abrogated it. I anſwer, it is the ſcope of our Sauiour in thoſe places to defend the lawfulneſſe of works of mercy and works of neceſſitie, and not in any ſort to plead for the abrogation of the Sabbath, much leſſe of the Lords day.
Fiftly,5. Obiect. whereas they obiect that in Iohn 5. 8. where our Sauiour commands a manifeſt ſeruile worke to be done vponupon the Sabbath; namely, the carrying of a Bed. I anſwer, the carrying of the Bed in that place is not commanded as a ſeruile worke, but to confirme the truth of a Miracle tending greatly to Gods glory: euen as our Sauiour commanded to giuegive meat to the Damoſell whom he raiſed from death, Luk. 8. 55. not ſo much for neceſſity, as for the confirmatiō of the truth of the Miracle wrought vponupon her.
Sixtly,6. Obiect. whereas they obiect that in Heb. 4. 3. 9. we that hauehave beleeued doe enter into reſt; whereby it might ſeeme that the Sabbath of Chriſtians, or their reſt is meerely myſticall. I anſwer, that place of Scripture doth not treat of the morall Sabbath as though that were myſticall, but of our eternal reſt in heauen whereinto we enter at our death by faith in Chriſt Ieſus.
Seauenthly,7. Obiect. whereas they obiect that in Luke 24. 13. 23. 33. where Cleophas and the other Diſciple went to Emmaus, which was ſixtie ſurlongs from Hieruſalem, that is, about ſeauen miles (a mile conſiſting of eight furlongs) and returned againe the ſame day, which was vponupon that day which we call the Lords day, and therefore that they made no ſuch ſcruple of working or trauelling vponupon the Lords day as we doe. I anſwer, it was not knowne to all the Diſciples (this being the very day of Chriſt his reſurrection) that they ought to celebrate the firſt day of the weeke; and therefore it was no maruell if they trauelled vponupon that day. The good women which made ſcruple to annoint the body of Chriſt vponupon the Sabbath, made no ſcruple to come to doe it vponupon the firſt day of the weeke, becauſe as yet they were ignorant that they ought to celebrate that day.
Eightly,8. Obiect. whereas they obiect that the day which wee obſerue is tearmed the firſt day of the weeke, Luke 24. 1. and therefore that it is a weeke day, not a Sabbath day. I anſwer, this is a meere cauill. For it is tearmed the firſt day of the weeke, not ſimply, but in reſpect of the Iewiſh Saturday; in which regard alſo it is called the eight day in diuers places. But when the Spirit in Scripture ſpeaketh poſitiuely and ſimply of it, hee tearmes it the Lords day, Reuel. 1. 10. which is indeede the moſt proper name of it, although wee vſe a latitude of words in expreſſing one and the ſame thing by diuers names.
Ninthly,9. Obiect. whereas they obiect that they keepe eueryevery day a Sabbath, and therefore that they are vniuſtly taxed for Sabbath-breakers; yea, that they come to the Church vponupon the Lords day as well as others, and heare Sermons, and receiue the Sacraments, &c. that they hold the moralitie of the fourth Commandement, and the like. I anſwer, if to trade, to labour in their particular callings, and to eſteeme eueryevery day alike, be to keepe eueryevery day a Sabbath, then they keepe eueryevery day a Sabbath; but what is this but vnderunder colour of keeping eueryevery day, to keepe no day at all as it ought to bee kept. Secondly, we denie not but they may come to the Church as well as others vponupon the Lords day, and heare the Word, and receiue the Sacrament; but in the meane time how doe they demeane themſelues when they hauehave heard? is it not famouſly knowne how they meet together to cenſure the Miniſters, to contradict the Doctrine, &c. doe not hundreds in the Citie know this to be true, and was it not depoſed againſt them: againe though they may receiue the Sacrament to keepe them from trouble, yet what reuerent opinion hauehave they of the Sacraments, eſpecially of Baptiſme, affirming that it neither conferres not confirmes grace to the heart of any: as appeares in Ieſops booke, at page 61. Thirdly, they do meerely equiuocate when they ſay they hold the morality of the fourth Commandement: for the morality of that Commandement is that one day of ſeauen ſhould bee ſet apart for Gods worſhip, and kept for conſcience ſake in obedience to Gods Commandement: but this they are notoriouſly knowne to denie that any ſuch day ſhould bee now celebrated in conſcience of Gods Lawe: and therefore they doe denie the morality of the fourth Commandement in the right ſenſe thereof.
Tenthly,10. Obiect. whereas they obiect out of Maſter Tyndals Workes, or ſome other bound vp with his, that the Ancient Fathers hauehave beene of their opinion concerning the Sabbath. I anſwer, that is as true as the vaine boaſt of Popiſh Champions which pretend that all the Fathers are on their ſides.
Indeed the Fathers and Doctors of the Church muſt be read carefully and warily in this point concerning the Sabbath, or elſe men may eaſily miſtake their meaning and abuſe their iudgement. They ſpeake of diuers kindes of Sabbaths: Firſt, of a Sabbath of thecAuguſt. liv. de ſpirit & lit. letter, whereby is meant the Iewiſh or Traskite Sabbath. Secondly, of a eAuguſt. lib. 13. confeſſion.myſticall Sabbath, which is a reſting vponupon God. Thirdly, of a*Hier. in 56. Iſaia edit plāt. 1578. Dedicata Sab. bata, an other Edition hath it: but I conceiue DELICATA is the truer reading, quaſi Sabbata ſumma iucunditatis & dulcedinis. delicate Sabbath, when a Chriſtian is made one ſpirit with Chriſt, as one of the antients ſpeakes. Fourthly, of a ſpirituall Sabbath, when we depart from inquity, and become practiſers of ſanctification ashCyrill Alexand. lib. 7 de adorat in ſpirit & verit. another of the antients ſpeakes, if that worke by the cunning of ſome be not wrongfully aſcribed vntounto him. Fifthly, of annHier. in 58. Iſaiae. eternall Sabbath in heauen, which is an eternall reſt in that moſt bliſfull place. Sixthly, of aoTertul. lib. aduerſ. Iudaeos. mortall Sabbath, which is a day ſet apart by God himſelfe in the fourth Commandement for his owne ſeruice. Seuenthly, of anrBern. Ser. 11. in Cantic. idle Sabbath, when men will reſt from the workes of their particular callings vponupon the Sabbath day, but will not imploy themſelues in Gods Seruice: now theſe Ignoramuſ-ſes when they heare that the Fathers ſpeake of a myſticall Sabbath, preſently they conceiue as though the morrall Sabbath were meerely myſticall; and when they heare that the Farhers ſpeake of an ildle Sabbath, they preſently cenſure the morall Sabbath to be in the iudgement of the ancients an idle day: and thus they peruert the iudgement of antiquity many times. I ſpeake not this to iuſtifie all the Fathers in eueryevery particular ſentence of theirs concerning the Sabbath, quandoque bonus dormitat Homerus, asaLib. de arte Poet. Horace ſaith of Homer: Et Bernhardus non vidit omnia, as it is in the Prouerbe: the Fathers hauehave had their Naeuos or failings in their writings as acAbrahamus Sculictus in medulla. learned man hath affirmed: and ſo in like manner, ſome of our moderne Writers hauehave giuen more power to the Church to diſpoſe of the Sabbath, and to alter it againe concerning the day, ſo ſhee obſerue one day in ſeauen: then I hope any Church vnderunder the Sunne, dare to arrogate vntounto her ſelfe vponupon their affirmations, not being ſufficiently aware how their meanings might bee abuſed and peruerted by Familiſts and other Antiſabbatareans: but what I ſpeake, I ſpeake it for the iuſt reproofe of Familiſts and ſuch like, which are glad if they can catch any thing, if it be but in ſound onelyonly, from the Writings of Famous men, to patronize at the leaſt in ſhew their owne hereticall and ſchiſmaticall opinions, like vntounto ſpiders ſucking poyſon from thoſe writings; from the which a more iudicious Reader would deriue ſound edification and inſtruction.
Thus for Confutation concerning the Sabbath.
Hetheringtons opinion confuted concerning the Bookes of Eſdras.
THe ſecond thing which we propounded concerning matter of Confutation, is touching the Bookes of Eſdras: the which bookes Hetherington holdeth (as hath beene proued againſt him by witneſſes) to bee canonicall Scripture, and that they ought ſo to be eſteemed: wherein may appeare the pride and inſolency of this man, who being altogether vnlearned (vt potè qui nullam linguam nouit praeter ſuam maternam) yet will take vponupon him in oppoſition to the whole Church both reformed and vnreformed, to canonize new Scripture: in which particular he ſheweth himſelfe to be worſe then the very Papiſts: thecBellar. lib. 1. de verbo dei. Papiſts though they hauehave receiued ſome other Apochryphall Bookes into the Canon; yet they hauehave reiected, or at the leaſt not receiued the Bookes of Eſdras: but let him and his Proſelytes know tutiſſimum eſſe, that it is the ſafeſt courſe as SainteLib. 2. de doct. Chriſtian c. 8. Auguſtine ſaith, to receiue onelyonly for Canonicall Scripture, ſuch bookes as all Catholike Churches receiue. And indeede it concernes authority to take this to heart; for if it were at eueryevery priuate mans choice what bookes he would receiue to bee Canonicall, what would become of the true Chriſtian Faith, or what ſwarmes of errors and corruption of faith would not immediately inuade the Church as wee ſee in Popery, whilſt they hauehave receiued pretended Apoſtolicall Traditions, intruded into the Canon diuers Apocryphall bookes, and entertained thenBellar. lib. 3. de eccleſ. c. 14. ſentences of the Pope and the Court of Rome as inertant truth, and hauehaveoTrident concil. 1. decret. Seſſ. 4. equalized traditions to the Canonicall Scripture, what is become of the Orthodoxe faith amongſt them? It is either farre to ſeeke, or elſe miſerably corrupted.
And the Reaſons to proue the bookes of Eſdras not to be Canonicall Scripture againſt this Sectary, are theſe following. Firſt, becauſe they were written at the firſt, not in Hebrew, as the bookes of the Old Teſtament were but in Latine: andcIn prolog. Galeat. ad Paulinum. Saint Hierome is very confident in this, that whatſoeuer Books of the old Teſtament were not written in Hebrew,cVide etiam praeſat. in lib. regum. Tom. 3. they are not canonicall.
Secondly, becauſe the Church in former times hath not receiued them for canonicall; receiuing onelyonly the 22 books of the Old Teſtament as they were antiently diuided: and what theſe 22 bookes were may bee gathered out of cLib. 3. eccleſ. hiſt. cap. 10.Euſebius andgLib. 1. contra Appion. gramat. Ioſephus: but eſpecially out of Hierom, who doth more cleerely reiect the Apocryphall bookes in the forenamed place then ſome other of the Fathers doe. I will not inſiſt vponupon further teſtimonies out ofnLib. de menſur & p…nd. Epiphanius, out ofoIn Synopſi. Athanaſius, out ofpCatech. 4. Cyrill Biſhop of Hieruſalem, out ofqLib 4, Orthod. fid. c. 18. Damaſcene and others: becauſe I haſten to a concluſion? I know we are not any further bound to agree to former Churches in iudgement, then ſo farre as they agreed to the truth eſpecially in matters of Faith: but yet to depart from the ancient Churches in that wherein they are ſound and Orthodoxe, is horrible preſumption and be wrayeth very much pride.
Thirdly, a learned man of our Church ſaith of all other Apocryphall bookes, the bookes of Eſdras are worthy of the leaſt credit being ſtuffed full of vaine fables,rDr Willet in his Synopſis. fitter to feede curious eares, then tending to edification.
Fourthly, thoſe bookes are not to bee eſteemed Canonicall, in the which there be errors, but in the bookes of Eſdras there be errors, Ergo.
That there be errors in the third Books of Eſdras, I referre the learned to the annotacions of Iunius vponupon it; and that there be errors in the fourth Booke, I might eaſily proue by inſtance. For firſt, in the fourth Chapter, the Author ſaith that ſoules are kept in the wombe of the earth. In the ſixth Chapter, there is a tayle of two great fiſhes, Henoch, and Leuiathan, which no waters could hold. In the fourteenth Chapter hee reporteth, that the Bookes of Scripture being loſt in the Captiuity, were reſtored by him, and how hee had drunke of a cup of water as fier in colour giuen by an Angell, and ſo ſpake 40 daies together and ceaſed not; in the which ſpace, fiue Scribes wrote from his mouth 204 Bookes; theſe and ſuch like tales that Booke is full of, as our Learned Country man ſpeaketh, whom I quoated before. I doe not denie but in theſe bookes of Eſdras there may be many truths, eſpecially the three laſt Chapters of the third booke, which are almoſt a meere tranſcript out of the canonicall Eſra and Nehemiah: but yet I muſt ſay of them, as SaintcLib. 15. de ciuit. c. 23. Auguſtine ſaith of them, and of all the reſt of the Apocrypha: in his autem Apocryphis, etſi inuenitur aliqua veritas, tamē propter multa falſa nulla eſt canonica authoritas, in theſe Apocryphall bookes, although there be found ſome truth, yet in reſpect of many falſe things found in them they hauehave no canonicall authority.
And thus I hauehave done with the ſecond thing propounded; namely, the Conſutation.
An exhortation to Chriſtian people remaining ſound in the Faith.
HAuing diſpatched the two former branches concerning Diſcouery and Confutation, come wee now to the third, which concernes matter of Exhortation, and to beginne with Exhortation to the Chriſtian brethren, which ſtill by the mercy of God remaine ſound in the Faith.
Good people, you hauehave heard in all the foregoing diſcourſe of falſe teachers, and alſo how many ſuch at theſe dayes remaine amongſt vsus, ſeducing many in their priuate conuenticles: giuegive me leaue in the next place, by way of introduction, to ſhew you the reaſons wherefore the Lord ſuffereth ſuch in his Church, and then to propound ſome preſeruatiues againſt ſeduction, which may ſerue for matter of Exhortation. For the firſt of theſe; The Lord ſuffereth Seducers in his Church with long patience, and doth not preſently roote them out, for diuers reaſons.
Firſt, that the goodneſſe of truth might the more appeare, who could know the benefit of light vnleſſe ſometimes we were ſenſible of the darkeneſſe of the night, as cQuis ſciret bonam eſſe lucem niſi noctis tenebras ſentiremus. hom. 9. in c. 16. & 17. numer.Saint Origen ſaith; euen ſo who canne know the benefit of health but by the ſmart of ſickneſſe, or the benefit of liberty but by reſtraint or impriſonment.
Secondly, that the word might bee the more deepely ſought into. The myſtery of the Trinity had neuer beene ſo exactly handled by many of the Fathers incDe Triait. whole Tractates had not diuers damnable Heretickes ſprung vp to oppoſe the ſame: wherein the Lord ſhewed his ſingular wiſedome (as hee did alſo in the firſt Creation) bringing light out of darkneſſe, truth out of error, good out of euill, contraries out of contraries.
Thirdly, to trie the Gouernors of the Church, whether like vntounto the Church of Pergamus, Magiſtratus indicat virum.they will tolerate ſuch as hold the doctrine of Balaam, Reu. 2. 12. or with the Church of Thyatyra, ſuffer the woman Ieſabel that calleth her ſelfe a propheteſſe to teach, and to ſeduce Gods ſeruants, Reu. 2. 20.
Fourthly, he doth it for the puniſhment of ſuch as hauehave itching eares and vnconſtant mindes, which are neuer ſatisfied with any true teachers, eſpeciall in publique, but hauehave a luſting after the onyons and garlike of priuate errors, preferring any thing done in a priuate Conuenticle (though it be neuer ſo vnwholeſome) before that which is done in the publike Congregation:Nolunt doctores probos & fidos, quid ergo reſtat? veniant adulatores. Caluin in Mich. c. 2. v. 11. it is iuſt with God to leaue ſuch curious perſons to bee ſeduced by falſe Prophets to their owne eternall deſtruction, Micha 2. 11.
Fifthly, God doth it that they which are approued may be knowne, 1 Cor. 11. 19. a ſound Chriſtian is neuer better diſcerned, then when hee is compared with ſome erroneous and hereticall perſon, hence it is that Saint Auguſtine ſaith in one of hiseEpiſt. 50. Epiſtles, haereſis enim & ſcandala futura praedicta ſunt vt inter mimicos erudiamur ac ſic & fides & dilectio noſtra poſſit eſſe probatior. Wee learne inſtruction amongſt Haereticall enemies, thereby our faith and louelove are better tryed.
Thus for the Reaſons wherefore God ſuffreth Haeretickes in his Church.
Now that you may be preſerued from Seducers on eueryevery ſide, which I hartily wiſh. Let mee commend vntounto you theſe Antidotes againſt ſeduction by way of exhortation.
Firſt, labour to be well inſtructed in the grounds and principles of true religion, how eaſily is an houſe ouerturned which hath no foundation: euen ſo how ſoone is a man remoued from that truth wherein hee was neuer grounded and rooted? for the which cauſe in the primitiue Church, ascAntequam daretur baptiſmus adultis, inſtituebantur in fidei rudimentis. Aug. lib. de fid. & oper. Saint Augustine ſaith, Baptiſme was adminiſtred to no Heathen turning Chriſtian, but vntounto ſuch as were firſt inſtructed in points of Catechiſme: and this indeede was an excellent meanes to preuent inconſtancie and apoſtaſie.
Secondly, receiue the truth in the louelove of it; men are hardly drawne fromeTu licet vſque ad Tanaim fugias, vſque ſequctur amor. propert. Eleg. lib. 2. ad Cyn…h. verſ. 1160 that they louelove: Dauid loued the Law better then Gold and Siluer; and hence it was that hee could neuer be drawne from it by any Idolatrous ſeducer, Pſal. 119. There is no greater cauſe, why many become Apoſtates from the truth, then want of ſound louelove vntounto it.
Thirdly, labour that your knowledge in Religion may be experimentall: a man is hardly perſwaded by any art againſt his owne experience: tell a man of meane vnderſtanding, that the Crow is white, and the Snow blake, yea vſe all the logicke you can to proue it, you ſhall neuer perſwade him: and why? becauſe he knowes the contrary by experience: euen ſo, if we knew by experience what it were to deny our ſelues, and to depend vponupon Chriſt alone for iuſtification, no Papiſt ſhould euer be able to perſwade vsus to truſt to humane merits: and if wee knew by experience the infinite benefit of Gods Sabbath, no Familiſt ſhould euer preuaile with vsus to hauehave it in contempt: nforeign.experience maketh men reſolute.
Fourthly, beware of reading ſchiſmatical books,Socrates was more reſolute in his old age to vnderunder goe danger then the young men, becauſe he had experience. Plat. in Euthydem. though they be offred vntounto you as a friendly gift; beware of frequenting the company and conuenticles of ſeducers, though you Be neuer ſo kindely inuited by falſe friends; ſeeming friendly gifts tending to ſeduction, are like the Troian horſe, which was pretended to be thecPars ſtupet innupta adnum exitiale mineruae. Virgil AEnead. lib. 2. gift of Minerua, but it proued The deſtruction of Troy. In the Romiſh Church the common people are not permitted to meddle with our bookes. I would they were not in this particular more prouident for Antichriſt, then we are for Chriſt.
Fiftly, be practicall in Religion: be doers of the will of God, and then ye ſhall know of the doctrine, whether it be of God, or whether the teacher ſpeakes of himſelfe, as our Sauiour in effect ſpeaketh, Iohn 7. 16. if it be well obſerued what kinde of Profeſſors they be ordinarily which fall of from the Church to ſects and ſchiſmes. I doe not doubt but it will eaſily appeare, that for the moſt part they are ſuch, as had a forme of godlineſſe, but denied the power, as Saint Paul ſpeakes of the hypocrites of his time, 2 Tim. 3. 5.foreign whereupon Theophilact ſaith moſt truely in his Annotations vponupon Matth. 7. whoſoeuer ſhall build his ſoule vponupon the practiſe of Chriſts Commandements, no temptations ſhall euer be able to caſt him downe.
Sixtly, when you hauehave any ſcruple in your conſciences, repaire not to ſeducers for reſolution, but according to Gods ordinance, aske the Prieſts concerning the Law, Agg. 2. 11. and ſeeke the Law at their mouthes, Malach. 2. 7. goe to your faithfull Miniſters, and let them reſolue you; and if you be tempted by ſeducers, acquaint them with your temptations, that they may ſtrengthen you. Conſider what I ſay, and the Lord giuegive you vnderſtanding in all things.
An exhortation for Hetherington and all other Sect-masters about the Citie of London or elſe-where.
YOu which hauehave beene the meanes to ſeduce many ſilly ſoules from the truth, I beſeech you, if you be not come to that height of wickedneſſe, as to ſit downe in the chaire of ſcorners;foreign or as the Septuagints render it foreign, in the chaire of peſtilence: let my counſell be auaileable with you, and break of your vngodly courſe of ſeducing Gods ſeruants. I know you rage againſt mee for going about to reclaime you, and for endeauouring to preſerue my flocke from your ſeducements: but may it not iuſtly be ſaid of you in this reſpect, ascSerm. 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 auertere 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 madneſſe in thee; thou art angry with him which endeauoureth to auert Gods wrath from thee; thou threatneſt him which imploreth mercy for thee at the hands of God, which feeles thy wound which thou thy ſelfe doſt not feele. But to paſſe by your furie with compaſſion, I will endeauour to cure you of your phrenſie, and that two wayes. Firſt, by ſhewing you the cauſes of your diſeaſe as a neceſſary preface: and ſecondly by applying ſome coraziues by way of exhortation.
And the cauſes of your diſeaſes are diuers. Firſt, ignorance of the true ſenſe of Scripture, according to that in Mat. 22. 29. Doe yee not therefore erre, not knowing the Scriptures: whereuponcforeign in praefat in Epiſt. ad rom. in edit Co…elin. Saint Chryſostome ſaith, much hereſie hath firſt ſprung from ignorance of Scripture: you thinke, as appeares by your practice, that you are the onelyonly knowers of Gods minde in his word; but alas your owne hearts doe deceiue you: many of you are ignorant of the originall tongues wherein the Scriptures were written, and ſo doe want one eſpeciall helpe for the vnderſtanding of them.
Secondly, you are knowne to deſpiſe all Orthodox writers, whoſe Commentaries might helpe you. And thirdly, that you are not guided by the ſpirit of truth, appeares by your groſſe errors peeuiſhly maintained by you: the which three may well conuince you of ignorance.
2. The ſecond cauſe of your diſeaſe is pride: you magnifie your owne wiſedome; ſome of you maintaine that you cannot erre in giuing deliberate ſentence in points of Diuinite; 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 owne ſuppoſed knowledge cauſeth you to erre, according to that ofcMater omnium hareticorum ſuperbia. Aug. de Geneſ. contra Manich. Saint Auguſtine; pride is the mother which breedeth and bringeth forth the whole brood of Haereticks. Wherefore lay downe your owne vaine conceits of your pretended skill, and deſire of God that you may ſee your owne nothing-neſſe and vnabilitie, that ſo you may be healed: thinke it not an honour to be the head of an erronious and factious company, or to be reuerenced by them, as theePierius in hicroglyph. Athenians in former times worſhipped the Woolfe: deſpiſe that honour which comes not of God: thinke it a diſgrace to be commended by euill men.
3. The third cauſe of your diſeaſe is couetouſneſſe, according to that which is ſpoken of Sectaries in Rom. 16. 18. they that are ſuch ſerue not our Lord Ieſus Chriſt, but their owne belly. How many time-ſeruers be there which will ſooth great men in their errors, and ſeeme to maintaine the errors of the time for their owne aduantage? and how many wauering tradeſmen which will readily imbrace that faction whereby they may moſt aduance their owne gaine: which gaue occaſion in like manner tonHaereticus eſt vt mea reſert opinio, qui alicuius temporalis commodi & maximè gloriae principatuſque ſui gratia falſas ac nouas opiniones vel gignit vel ſequitur. Aug. li. de vtilit. credend. Saint Augustine in his time to deſcribe an Haereticke by his couetouſneſſe and vaine-glory, as you hauehave it in the margent. Wherefore if euer you meane to be cured of your factiouſneſſe, deſpiſe the baſe gaine of it: doe not thinke it ſo excellent a matter to get by your ſuffrings, going poore into the priſon, but comming rich out: account it not a priuiledge to hauehave your proſelytes to boaſt vp and downe, that you ſhall want neither Gold nor Siluer: remember that of Salomon, the treaſures of wickedneſſe profit nothing, Pro. 10. 2. and that of our Sauiour in Mat. 16. 26. What is a man profited if hee ſhould gaine the whole world, and looſe his owne ſoule.
And thus hauing ſhewed you the maine cauſes of your diſeaſe, I come now to giuegive or to apply vntounto you ſome coraziues, to eat out the dead fleſh of error or Haereſie: Haereſie being one of the fruits of the fleſh, Gal. 5. 20. Conſider therefore and lay to heart, what dreadful iudgements hauehave befallen your predeceſſors for their factious carriage in the Church of God: remember what befell vntounto Theudas, Acts 5. 36, 37. who boaſted himſelfe to be ſome body, as you alſo doe, to whom a number of men about 400. ioyned themſelues, who was ſlaine, and all as many as obeyed him were ſcattered abroad and brought to nought: and after this man roſe vp Iudas of Galile in the dayes 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 alſocLib. 18 c. 1. & Ioſephus makes mention in hiscLib. 20. c. 2. Antiquities. Secondly, remember what befell vntounto Elymas for going about to turne away the Deputie from the faith, how hee was immediately ſmitten with blindneſſe, Act. 13. 11. remember what befell vntounto Arius, whoſe damnable Haereſie for a time much preuailed, how he died in a Iakes, where he voided his very bowels with his excrements, ascLib. 1. Eccleſ. hiſt c. 14. Theodoret recordeth.
Thirdly, remember what befell vntounto Anastaſius an Emperour 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 heauen, as dMelanct 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 hee had abuſed in broaching errors) was conſumed with wormes, aseLib. 14. c. 36. Nicephorus Callistus hath left it vponupon record. Fiftly, remember what befell the Citie of Antioch, which was a great nouriſher of faction, as Amsterdam is at this day, how it was ſhaken with an earthquake a whole yeere together, and afterwards deſtroyed with fire from heauen, asoLib. 15. Paulus Diaconus ſtorieth of it: and as in like manner Socrates ſeemeth to accord in therLib 4. c. 10. tripartite Hiſtorie.
Sixtly, remember what befell the Papiſts here in London notsAnno. 1623. Octob. 26. being Sonday. long ſince, how that when they were met together in an houſe in Blacke-friers, in an vpper roome to heare atThe Sermon of one Mr Drurie a Prieſt and Ieſuite. Popiſh Sermon, the roome wherein they were, fell, and ſome other parts of the houſe, and ſodainly deſtroyed auAboue 90. perſons. multitude of them, and maimed others, which hardly eſcaped with their liues. I will not inſiſt vponupon more examples of Paulus Samoſatenus, of Manes, of Montanus, and other Haeretickes who are reported alſo to hauehave come to fearefull ends. Theſe which hauehave beene named may be ſufficient, to forewarne any which hauehave any ſparke of grace remaining in them, to beware of faction: and a thouſand more will not be ſufficient to them which are hardned in their hearts. O thinke with your ſelues all yee which miſleade others, that the like iudgements may befal you. God is a mighty God, and of infinite wiſedome; he is able to diſcerne your meanings, & what you hold, notwithſtanding all your equiuocations, ſubtile diſtinctions, cunning euaſions, and fearefull abiurations which you vſe, thereby to couer your errors from the ſight of authority: yea, he is able to reach you with his iudgements whetherſoeuer you flye. Or ſuppoſe the Lord inflict not vponupon you corporall puniſhment in this world, yet know for certaine, Non maior eſt pana quam peccare: he puniſheth you moſt ſeuerely in this, in that hee deliuers you vp to a blinded minde; yea, vnleſſe you repent, you hauehave iuſt cauſe to expect to hauehave part with the beaſt and the falſe Prophet in hell torments, Reuel. 19. 20. which I pray God to auert from you. Thus I hauehave endeauoured as a friend (although you eſteeme me an enemie, becauſe I tell you the truth) to turne you from your errors: if my paines ſhall preuaile with you, I ſhall reioyce with the Angels of God for your conuerſion; I ſhall for the time to come eſteeme you deere brethren; Et gaudebo ſanè me tot habere fratres. I will not once mention your calumnies and reproaches wherewith you hauehave loaded me for taking part with Gods truth, I pray God forgiue you: it is a rule in Phyloſophie, quicquid recipitur, recipitur ad modum recipientis: which I will engliſh thus; good counſell is as it is taken by them to whom it is giuen: but take not that with the left hand which I offer with the right. I deſire to pull you out of the fire, to preſerue you from falling into the pit of eternall perdition; to plucke you out of the iawes of the deuouring Lyon: let it not be ſaid of me (ascIn panulo, Act. 3. ſcen. 4. Plautus ſaith of them, Lupo agnam eripere poſtulant, nugas agunt) that I looſe my labour; that I would hauehave cured you, but vee would not be cured; that I would hauehave ſaued you Miniſterially, 1 Tim. 4. 16. but yee would not be ſaued: but ſuppoſe I preuaile not with you, becauſe you are ſetled vponupon your Lees, yet I hope to perſwade ſome that formerly hauehave beene ſeduced by you, to be more iealous of your opinions for the time to come, and not to receiue eueryevery point which you erroniouſly hold, as an euerlaſting Goſpell. And ſay I ſhould perſwade neither you nor them, but you will ſtill remaine Wolues in the Church of God, and they ſtray ſheepe wandering in the deſolate vallies, as a prey ready to be deuoured by you: then I muſt needs tel you, both you and your ſpightfull proſelytes (ſpightfull I meane to the Church of Chriſt) that if you delight to ſwim together in the deluge of fundamentall error, you ſhall alſo, volen tes nolentes, ſwim together in the deluge of Gods iudgements; and ſo that ſhall be verified of you:dOuid. lib. 1. Metamor. Nat Lupus inter oues, fuluos vehit vnda Leones. But as for me, I will ſay with the Euangelicall Prophet Eſay c. 49. 4. ſurely my iudgement is with the Lord, and my worke with my God. Now O God almightie grant, that what hath beene deliuered at this time, may worke effectually for thy glory, for the conuerſion or for the conuiction of the enemies of thine eternall truth, and for the confirmation of vsus thy ſeruants, and that for thy bleſſed Sonne his ſake Ieſus Chriſt the iuſt, 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 euermore. Amen.
FINIS.
Errata.
PAge 2. line 16. ſeuen for ſeuenth. page. 6. foreign for foreign. 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. tayle for tale.
End of the text · Stephen Denison, The White Wolf (1627)