SECTION 1.

IN this Chapter and the two former wee haue 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 haue 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, [Page 2] 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 haue the Epilogue or Conclusi­on from the 24. verse to the end of the seauenth Chapter, wherein we haue 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 vp­on this excellent pithie Sermon in the hearts of the hearers, [Page 3] 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 vpon what occasion it is brought in, namely immediately vpon 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 theHaeresis 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 haue 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 haue 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 vnto 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.
[...].
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 haue 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 [...], which signifieth to diuine: and of these diuiners there haue bin two sorts: first, such as did diuine truely and sincerely, thus Agabus was a true Prophet, Acts 11. 28. foretelling of a famine, which also came to passe in the dayes of Claudius Caesar. Secondly, such as did diuine falsely, or if truely, yet not sincerely: such as did diuine falsely, thus those 400. in 1 King. 22. which prophesied that Ahab might goe vp to Ramoth Gilead and prosper, were false Prophets, as appea­red by the euent. And thus the heathen Oracles, which prophesied (asLib. 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 theLib. Sibyllin Orac. nine Sibyls which sprung vp amongst the Heathen, and prophesied concerning the incarnation of Christ, and of his comming to iudgement, they were not to be esteemed true Pro­phetesses, because howsoeuer they predicted many truths, yet they serued the diuels turne in that which they did: seeking the credit of his kingdome, and not the glory of God. Much like vnto our vnwitching witches, which doe some seeming good in the Common-wealth in helping [Page 5] men sometimes to their goods, and yet cannot be truely called good members, because what good they doe they doe in the diuels name, for the crediting of his King­dome; doing a thousand times more mischiefe to mens soules that seeke vnto them, then good to their bodies or estates.

Now here a question may be moued, viz. whether the gift of true sincere prediction in matters diuine be vtterly ceased or no. LearnedIn 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 wereFestus apud Stephan. in The­sauro Graeca Linguae. Antistites fanorum, as one speaketh, the Clarkes of the Closset in the Idols Temples, were called Prophets. Thus in like manner Aratus and Epimenides Heathen Poets are tearmed Prophets in holy Scripture as being chiefe speakers and teachers amongst their Countrimen. Thus the word [...] which is the vsuall word in the Hebrew Bible, put for a Prophet, comes of the root [...] as two of the IewishRab. Shelom. Rabbines which are best Interpreters of the propriety of their owne language haue noted,Aben Esra in c. 7. Exod. ver. 1. and the word [...] or [...] signifies to speake as well as to bud. And herein appeareth the vsefulnesse of the Iewish Doctors, in that they goe beyond all the Lexi­cons in the world for the naturall deriuation of the He­brew words of the old Testament from the right roots in the right sense: indeede they are mad Interpreters of the matter of Scripture, therein God hath iustly cast vpon [Page 6] them the spirit of slumber, but they are acute Interpreters of the words.

Here in my Text the word Prophet is taken in the large sence [...], false Prophets being put for [...], false Teachers, by a Synecdoche speciei magis exquisitae, asAlfledius in rhetor. Rhetoricians speak; a more particular tearme being vsed for a more generall. For it is not ment of such Mountebankes, as tooke vpon them to foretell things to come, which commonly are the obiects of scorne and di­rision, that we should beware of them. Although it is true we must take heed of harkning vnto such; but rather of such impostors and seducers as tooke vpon them to be chiefe speakers amongst others, pretending either to speak immediately from God by reuelation, as deified or rather diabolized familists, or illuminated or rather occaecated anabaptists and other enthusiasts make their deluded pro­selites beleeue they doe, or else to speake from the Oracle of Gods word by an especial insight as they suppose, giuen vnto them to interpret Gods meaning in sacred writ, as the Pope pretendeth he hath.

And lest that any should erroniously iudge that by false Prophets here are meant onely erronious Ministers, and such as are in orders, wee are to know that the word [...], is according to the proper signification as much as falso Prophetae; that is, such as properly are not prophets, but onely pretend themselues to be so: and in this respect false guides amongst the people are as well meant here by pseudoprophets, as amongst the Ministers. Thus much for the title giuen by our Sauiour to decei­uers of mindes, and that by way of exposition; as for the Vse and application, it followes in the next Section saue one.

SECT. 3.
[...].
Beware of false Prophets.

[...], beware yee: [...]. the word [...] signifies properly adhibete, apply yee; as though hee had said apply your minde or heart. This word is taken in two sen­ses: First, in the sense of attending in 2 Pet. 1. 19. [...], Wee haue a more sure word of the Pro­phets, to the which yee doe well that you doe attend. Second­ly, in the sense of bewaring in Mat. 6. 1. [...], Beware least you giue your almes to be seene of men. In which sense also the Heathen man vseth it, [...]. Epictet in En­chir. c. 36. take heede least thou be as little children, which sometime af­fect to be a Philosopher, sometimes to be a Publicane, sometimes to be a Rhetoritian, and sometimes to be Cae­sars Tutor. In my Text the word is taken in the latter sence, namely for bewaring, as you haue it faithfully trans­lated in our last English translation; vnto which also the Syrian translation agrees [...] which in the forme ithpehal signifies, be ye forewarned; and the Arabicke in like manner [...] ocdshorou, which in the first con­iugation in the imperatiue mood signifies Cauete, beware yee, or take ye heed. Thus for the meaning of the word [...].

Beware of false Prophets. Our Sauiour giues this ca­ueat both to his Disciples present, and also to all succee­ding Christian Churches, to the end of the world. To his Disciples present, because in their veryTeste Iosepho lib. 18. c. 2. anti­quit. dayes the Church was annoyed with diuers pernicious Sects: with the Pha­risees, which like vnto our Papists, held Iustification by humane merits: with the Saduces, which held like vnto our Atheists, that the soule perisheth with the body: with the Essens, which thought themselues to be free from all humane authority: like vnto our Anabaptists, whom I [Page 8] tearme ours, not because they are of vs, but because like vnwelcome guests, they will needes liue amongst vs: 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 ofTeste 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 (asIn Epist. lib. 4. Epist. 76. Gregorie the first speaks) the very forerunner of Antichrist; and so by conse­quence all the Popes that euer haue succeeded him in that sea, to haue bin [...], 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 vs and all Churches that haue liued before vs 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, [...], 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 [Page 9] dayes. Christ told vs before-hand that false Prophets would arise, and wished vs 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 haue sprung vp in the most pure ages of the Church, viz. in the first 500. yeares after Christ.

• 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.
• [Page 10] 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. vnto which may be added Nestori­ani, & Euticiani. What all these Haeretiks held the learned may read
  August. 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 [Page 11] 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 haue 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 haue little reason of all other to obiect against vs the multitude of sectaries, considering how faction abounds and superabounds amongst themselues. Haue they not the Thomists against the Scotists, and the Scotists against the Thomists, and the Occhamists against them both? haue 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.
[...].
Beware of false Prophets.

[...], beware: where obserue, First, that it is not said [...] in the singular number, as though our Sauiour had spoken onely to some one man, that hee should beware of false Prophets. Secondly, that it is not said [...] in the duall number, as though he had spo­ken to some two in the world; but [...] in the plu­rall number, to intimate that he spake vnto all that euer should take vpon them the title of Christians to the end of the world.

And indeede it is the dutie of all Christians, of what [Page 12] ranke soeuer they be, [...], 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 [...] 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 vnto 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 [...], 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 giue 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. and [...]. 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, [...] haue their dens amongst their Sheepe: euen so it ought to be the care of all Christian Princes [...] 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 vnto Princes (whose soules doe thou O Lord alwayes binde vp in the bundle of life) comes not by de­nying vnto Idolaters that which tends to their owne hurt, no more then euill vnto indulgent Parents by denying [Page 13] 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 [...], 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.Mala 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 [...]: Euseb. lib. 4. Eccles. hist. c. 14. significantly speaketh, fearing lest God should haue showne a visible iudgement vpon 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 vs 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) [Page 14] 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 vpon 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 vnto his barking to feare away the wolues from the sheepfold of Iesus Christ.

Thirdly, the people must [...]: 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 peopleLib. 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. [...]. 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.
[...].

[...], beware: in that our Sauiour onely mentions here a [...], 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 [...], 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 [Page 15] in this question concerning life and death, wee are not to vnderstand them that differ in opinion from vs 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 onely 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 learnedPseudoprophetae 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 vp­on 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 [Page 16] 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 haue diuers examples of this lawfull seue­titie executed vpon 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 haue examples also in the Ecclesiasti­call Historie: First, in Constantine that famous Christian Emperour, who enacted a statute, as appeares by aApud Bullin­ger decad. 2. Ser­mon. 8. letter of his written to one Taurus, That if any did offer Sacri­fice vpon the Altars: gladio vltore sterneretur: he should be put to death by the sword, and his goods confis­cate. The like was enacted byIn 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 vpon 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 haue in Zech. [Page 17] 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.

Epistol. 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 vpon the earth and preached, the Church of God was vnder the tyrannie of the Romane Empire: so that it had bin in vaine at that time to haue 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. vpon the which place, one of theS. Ambrose non solum spiri­taliter sed etiam carnaliter hos maledicit. antients saith, the Apostle in this Text of Scripture doth not onely 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 vp­on 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, [Page 18] whose fashion it is, as a learnedDespauterius 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 haue 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 bookeDe haereticis a ciuili Magistra­tu puniendis ad­uersus Martini Bellij farraginē & nouorum ac a­demicorum se­ctam. of Theodore Beza, the title wherof you haue 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, asTeste Caluisio lib opus chron. Seruetus was at Geneuah, Anno 1553.

Now what I haue 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 vs Christians, and like another Goliath shall defie our Sauiour as he did the host of the liuing God: surely our Magi­strates vpon 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 haue it in the English Translation) against the God of Shadrach, Meshach, and [Page 19] 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, [...] 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 haue 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, [...]: Beware yee of pseudoprophets.

SECT. 6.
[...].
Which come, &c.

WHich come vnto you in sheeps clothing. In this first Description we haue three things to be obserued concerning False Prophets. First, their intrusion, [...] they come vnsent. Secondly, their insinua­tion, [...] they come to Christs Disci­ples, not to the common multitude. Thirdly, their hypo­crisie, [...] they come disguized and not in their owne likenesse. For the first, that they are meere intruders into the office of teaching, and haue no lawfull calling thereunto, it is apparant in Ier. 23. 21. I haue not sent these Prophets, yet they ranne, I haue not spoken vnto them, yet they prophesied: they haue no calling from God. 1. Because either they are meerely ignorant and vnsufficient to be guides, as many are which take vpon them to be teachers amongst the Anabaptists and Familists being vnlearned men taken out of some [Page 20] trade, or secondly, because they haue 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 haue 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 vpon 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.
[...].
Vnto you.

VNto you, that is vnto you my Disciples: whence ob­serue me, what kinde of people hereticall teachers desire especially to seduce, namelyQui 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 haue 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 haue 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, [Page 21] 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 vnto kites, which flie vp and downe to ceaze vpon tender Chickens, or rather like vnto their father the Diuell, who loues to come in amongst Gods children, Iob 2. 1. not for loue 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 vpon this point.

SECT. 8.

[...] in sheeps clothing, that is, [...] 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 [...] videtis est ouis opera autem Lupi. a Woolfe on a time putting on a sheepes skinne immingled himselfe amongst the Flocke, and so e­uery 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: vnto 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 haue this allusion, Aesop the my­thologist [Page 22] liuing almost 600 yeeres before him as Buchol­zerus notes out ofEusebius & Suidas. two substantiall Authors in his index Chronologicus; and the words of the Text so iustly agree­ing: Beware of False Prophets which come vnto 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 beIntrorsum 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 haue 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 giue 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 haue 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 vnder 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 ourWhitakers. Chamierus, Willet and ma­ny others. learned Diuines, which haue taken paines to confute them, and this shewes, that they haue 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 [Page 24] 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 theApud 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 loue of it, to their owne eter­nall benefit, and the comfort of others.

Thirdly, when they come with plausible bookes, such bookes as seeme to haue many good things in them, but some bad, such bookes as haue 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 theAenaeads 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 vs for the best, to wish our saluation, &c. and yet vnder that coulour, labour to seduce vs: for as a learnedGregorius magnus lib. 23. moral. c. 21. hae­retici sub specie consulendi agūt negotium sedu­cendi. Father speaketh: Heretickes vnder a colour of giuing good coun­sell doe indeed seduce men: thus likewise all seducers come [Page 25] to the Church of God in sheepes Cloathing, for they all pretend to giue 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 vnder their lips, Selah. Psalme 140. 3.

Fifthly, when they come with the whole superfi­cies or outside of a Christian profession asTertullian 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 loue, seeming pati­ence, seeming conformitie, seeming humilitie, see­ming harmelesnesse and the like; for it is not vnusuall with Seducers to dissemble an honest life, as [...]. Theop▪ ad loc. one of the Fa­thers saith: thus the Herodians and Disciples of the Pharisees came to our Sauiour in sheepes cloathing, Luke 20. 20. counterfeiting themselues to bee iust men, and thus of all other Sects vnder the Sunne, the hypocri­ticall Sect of the Familists, together with their Com­rades the Anabaptists come amongst vs Christians in sheepes cloathing: for they will carry themseluesHypocrisis mentitur curiosa, hypocrisie is spun with a fine thred. Chrysolog. ser. 7. smooth­ly as though they were very zealous and good Chri­stians, when as in the meane time by their pernicious Doctrine and priuate Counsell, they cut the very throate of the Gospell and of the true Church of CHRIST: the Vse of this followes in the next Section.

SECT. 10.

IN sheepes cloathing: it being so that seducers come as Woolues in sheepes cloathing, this may teach vs diuers things:

First, to take notice of the wofull condition of such Hy­pocrites, they are Christs sheepe onely in outward shew, not in heart, they are whited Sepulchers, a meere outside, a painted abhomination. The Lord may say of their out­ward shew, as Iacob said of Iosephs Coate, Gen. 37 33. this Coate is the Coate of my Sonne, some enill beast hath de­uoured him. So this outward forme of godlinesse is the outward forme of my sonnes and daughters, but some euill spirit hath deuoured them which vse it in Hypo­crisie.

Secondly, it serues iustly to roproue many of our times, who for want of iudgement being blinded with affection, are ready to iustifie erroneous persons for a meere outward hypocriticall shew, be their doctrines and opinions neuer so pernicious and hereticall; which is as if a foolish man or woman should commend a Woolfe to be an innocent and harmelesse creature, because hee hath put on a Sheepes-skinne.

Thirdly, it serues to teach such as make shew of Reli­gion, to take notice that a meere outside in Religion is not sufficient in Gods sight: an Hypocrite, yea a damna­ble seducer may haue an outside, he may come in a sheepes skinne as we haue heard: but wee must labour for an ho­nest heart: for God aboue all respecteth that.

Fourthly, it serues to teach Christians to bee the more wary with whom they do conuerse, and whom they heare, especially to beware of priuate conuenticles, least whilst they thinke to conuerse with true sheepe, they meete with Woolues in sheepes clothing.

Fifthly, it serues to teach Gouernors to bee the more [Page 27] warie, when cunning seducers come before them, for as these Wolues haue their sheepes clothing to deceiue the people withall, so they haue their outward yeelding to conformity, their equiuocations, their externall submissi­ons and the like, wherewith to deceiue authority and to rid themselues out of trouble. Arius was knowne to yeeld to the Nicaeane Councell as appeares by a Letter of submission which he wrote to Constantine the Great: the which Letter is noted byLib. Sanctionum. Iouerius in the Description of the Nicaean Councell: but his yeelding was meerely Hy­pocriticall to rid himselfe out of trouble, for he reteined his blasphemous opinions still, and dispersed them in priuate more then before. I confesse the Magistrates cannot doe lesse (I meane the Church-Gouernors) then receiue peni­tent persons vpon their submission into the Church a­gaine. I acknowledge also that the bosome of the Church should be alwaies open to humbled and contrite persons. But because Hypocriticall seducers may make it a practice to deceiue Magistrates by fained submission, therefore the safest course is (which stands also with iustice) to inflict vpon them condigne punishment for their former distur­bances, and then if after their due punishment they wil submit and desire to be receiued, to receiue them vpon further tryall, I say vpon further tryall, for [...], as it is in the Prouerbe, the Woolfe may change his haire, but he will hardly change his minde or nature: and thus much may suffice for the first De­scription of False Prophets, which is by their outward ha­bit or externall shew, in these words, which come vnto you in sheepes Cloathings.

SECT. 11.
[...].
But inwardly they are rauening Woolues.

IN these words wee haue the second Description of seducers, and as the former was by their outward shew, so this is by their inward quality: Inwardly they are rauening Wolues: wherein two things are to bee obserued concerning hereticall seducers: First, that they are Wolues: Secondly, that they are rauenous.

For the first, that they are Wolues, that is of a lupine or Woluish disposition, is manifest, not onely by the words of the Text, but also by that in Acts 20 29. where they are called [...] grieuous Wolues, or if you will, fat Wolues, for [...] in Greeke comes of [...] in Hebrew, which signifies fat as some Etymologists haue obserued, a fit Epithite for seducers, which fat themselues with the blood of soules.

And hereticall Seducers are fitly compared to Wolues in diuers respects: First, because as Wolues are dull-sighted in the day, but quick-sighted in the night, asLupus interdiu obtus [...]s nocte clarius videt. one saith of them: euen so pernicious Se­ducers are oftentimes very acute and sharp-witted for error,Conrad. Gesner lib. 1. de quadru­ped. they are able in their fashion, (hauing their ser­pentine witts commonly exercised about nothing else) to dispute for that, yea very idiots (such as the Fa­milists, and Anabaptists bee) will bee brabbling a­gainst Learned Ministers, in puluere olympico, so farre as the english skill will extend, but they are dull to apprehend the truth of sound Diuinitie, yea, they shut their eyes like Owles against that shining light.

Secondly, as the Woolfe dealesLupus 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 vpon his backe, vntill [Page 29] he haue brought it to the place where he meanes to stran­gle it. Euen so pernicious seducers vse to deale with their Proselytes, at the first drawing them into lighter errors, but afterwards like grieuous Wolues, plucking out the throat of their soules, by leading them into blasphemous and damnable haeresies: and thus homo 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. euery like begets his like: euen so peruici­ous seducers spiritually beget such as proue like vnto them­selues both in opinion and practise, and indeede they which are conuerted, or rather peruerted by haereticall spirits, whatsoeuer high conceits they may haue 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, [...]. c Lib. 2. Sympos. q 9. breeding ver­mine vpon 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 onely 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 theOrig 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 vs 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 [Page 30] pared vnto 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 onely to iustifie against all ca­lumniators, but also much to commend the lawfull seue­ritie of Courts of Iustice against such.Sicut 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 mercie 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 vp­on them, this being the last meanes that the Church can vse to cure them: according to that of Aristotle, Lib. 2. Ethic. c. 3. [...]. pu­nishments are kindes of medicines; but howsoeuer se­ducers themselues and their court-flandering adherents doe take it, I am sure all good people haue 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 haue dangerous Wolues dis­couered vnto 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 [Page 31] 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 giue vnto it. If it were noto­riously knowne that some deuouring Wolfe did haunt a­bout this Citie, which had destroyed an 100. persons, I suppose euery 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 vs 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 haue learned that Greeke Prouerbe in our times, [...], 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 whichIn 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 loue not to contend for it.

SECT. 12.
[...].
Rauening.

RAuening. Hence obserue we, that Seducers are of a rauenous disposition. In which very respect they are [Page 32] also compared vnto 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.Ouid. 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,Virgil. 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: Lib. 11. nat. hist. c. 38. Plinie saith of the Wolues called Ceruarij that they are vnsatiable, they can neuer be sufficed or haue enough. Lib. 1. de quadrup. Conradus Gesner saith of the Wolfe called Circus, that hee is semper famelicus, alwaies hungrie. And Aristo­tle declaring the opinion of all men concerning the Woolfe hath this report [...].Aristot. lib. 8. de histor animal. c. 5. They say of Wolues that for hunger some times they will eate the very earth; yea, the Woolfe beares ra­uenousnesse in the very forehead of his etymologie: for the word [...], commonly vsed for a Woolfe: either comes of the Greeke Theame [...], which signifies dilanio, to teare in peeces, or of the Hebrew root [...] which signifieth absorbeo, to swallow downe: both importing gree­dinesse.

And hereticall seducers are like vnto Wolues in this respect: being commonly such as hunger after worldly gaine, according to that in Rom. 16. 18. they that are such serue not our Lord Iesus Christ, but their owne bellies. And such also as thirst after the bloud of soules, compassing Sea and Land to make a Proselyte, Mat. 23. 15.

Which may serue to teach vs: First, that the desire of winning of soules is not alwayes the marke of a true Mini­ster, a false Prophet may hunger and thirst to winne soules to his owne faction, but a sincere desire to gaine soules to Christ, and to his truth: this is a badge of a true Shepheard.

[Page 33] Secondly, this may serue to forewarne Gods children to looke to themselues the more carefully, and to commit themselues the more feruently by prayer daily to Gods speciall protection, considering their destruction is so gree­ded after by many rauenous seducers.

Thirdly, it must teach vs that still remaine in the truth vnstrangled by the rauenous Welues of the time, to blesse God for it: and to say of our spirituall deliuerance as the Church saith of her corporall, in Psalme 124. if it had not beene the Lord who was on our side: now may Israel say, if it had not beene the Lord who was on our side, when men rose vp against vs;—then they had swallowed vs vp quicke; but blessed be the Lord who hath not giuen vs as a prey to their teeth.

Thus much for the intent of the Text, or of the Text in generall. The Extent followeth.