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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	doctrine_n	faith_n	scripture_n	3,918	5	6.1322	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69197	The white wolfe, or, A sermon preached at Pauls Crosse, Feb. 11 being the last Sonday in Hillarie tearme, anno 1627, and printed somewhat more largely then the time would permit at that present to deliuer wherein faction is vnmasked, and iustly taxed without malice, for the safetie of weake Christians : especially, the Hetheringtonian faction growne very impudent in this citie of late yeeres, is here confuted / by Stephen Denison...	Denison, Stephen, d. 1649 or 50.	1627 (1627)	STC 6607.5; ESTC S109591	56,251	87

Text. I confesse a c Sebast Munster lib. 2. de insul B. yt learned Writer saith which might seeme a Paradox Nulli sunt Lupi in Anglia that wee haue no Wolues in England but for the true vnderstanding of that Author we must necessarily distinguish of Wolues there be naturall Wolues and mysticall Wolues concerning naturall Wolues and of them he speakes he reporteth truely to the world of our Nation that wee haue none of them ordinarily breeding amongst vs but concerning mysticall Wolues it is quite otherwise in that sense multi sunt Lupi in Anglia we haue many Wolues in England we haue Popish Wolues which haue sought by all possible meanes both by force and flatterie to reduce all to blindnesse and superstition againe as appeares by th hellish Gunpowder-plot neuer to be forgotten in the yeere 1605. and other designes of theirs wee haue Arminian Wolues which make a bridge betweene vs and Popery endeuouring in some points to reconcile the Wolues and the Lambes which the very Heathen n Horat epod 15. dum pecor● Lupus insestus erit being put for semper Poets being reasonable men haue iudged an impossible taske we haue Anabaptisticall Wolues which iumpe with the Arminians in conditionall election vpon foreseene faith or workes in denying the doctrine of reprobation in the true sense thereof in maintaining vniuersall redemption of all of all sorts in maintaining the doctrine of free-will in defending and pleading for falling from grace or the totall Apostacy of Saints c. Fourthly I would we had not Rosey-crosse-Wolues which turne Diuinity into phansies idle speculations of their own braine esteeming text-men or such as endeauour to keepe to the naturall sense of Scripture not daring to make an allegorie in a Text where the spirit of God desires to be vnderstood without an allegorie to bee vulgar Diuines Vulgares theologos as they inculcate in some of their phansifull bookes boasting also of their ability to worke such miracles as I should tremble to name but because they doe this more priuately being either ashamed or affraid it should come to light I passe it by for the present there may be further occasion heereafter giuen vnto some to lay them open that others may beware of them Lastly I would wee had not Familisticall Wolues and that of diuers sorts as first Familists of the Castalian order which dissent from our doctrine and oppose it in euery syllable thereof and yet like notorious Hypocrites if they be neuer so little questioned will make shew by outward seeming conformity as though they did highly approue the doctrine of our Church and were ready-prest to defend the same which hold also that the Law of God may bee perfectly fulfilled by men in this world which tearme themselues Eagles Angels and Arch-angels which hope in a short time to be inspired with light and illumination as farre as euer Paul or any of the Prophets were which allegorize the places of Scripture concerning Christ dreaming onely of a sactifying Christ and abhorring a iustifying Sauiour expecting saluation indeed by their own works holding that Turkes Pagans may be saued as well as any other if they liue well though they had neuer heard of Christ if their be any of this faction still remaining I wish them speedily to repent for otherwise God no doubt will in time discouer them notwithstanding all their shifts and hypocrisies Secondly I would we had not Gringltonian Familists in the North parts of England which hold First that the Scripture is but for nouices Secondly that the Sabbath is to bee obserued but as a Lecture day Thirdly that to pray for pardon of sinne after one is assured of Gods loue is to offer Christ againe Fourthly that their spirit is not to bee tryed by the Scripture but the Scripture by their spirit Fifthly that we must not now goe by motiues but by motions Sixthly that when God comes to dwell in a man he so fills the soule that there is no more lusting Seuenthly that they see no reason why Ministers should speake against the sinnes of the wicked seeing the wicked man canne doe nothing but sinne Eighthly which boast and thanke God that they haue cast off praying in their Families repeating of Sermons and such like long agoe Ninthly which scoffe at such as make Conscience of words with many other pernitious points Thirdly I would wee had not Familists in the Mountaines which say that they haue quite vanquished the diuel that they are pure from all sinne and that they are neuer so much as tempted to doubt of their spirituall estate Fourthly I would we had not Familists of the Vallyes which bring in their damnable doctrine with faire pretences of weeping of sighing of lifting vp the eyes to heauen of patience of a smooth carryage and the like I would we had not Familists of the scattered flocke which seduce by pretending themselues to bee of them which feare the Lord when they are nothing lesse I would wee had not Familists of Caps his order and of other rankes but amongst the rest of these mysticall Wolues there hath beene discouered of late to his Maiesties High Commission-Court a notable close-deuouring Woolfe one Iohn Hetherington a Boxe-maker whom I may iustly tearme a Woolfe according to the title giuen to seducers in my Text in respect of his pernitious doctrine being the Teacher to a great number of Factious persons about this City and he may fitly be compared to the Woolfe Glanos c Aristol lib. 8. de Hist animal c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seekes to prey vpon men or to the Woolfe Circus which in the cold time when the Mountaines are couered with snow will impudently enter into the very City to seeke for his prey as e In vrbem per famem impudētissimus accedit Gesner recordeth euen so this mysticall Woolfe vseth to prey vpon men as appeares by the multitude of Schismaticall persons whom he hath seduced yea he is growne so impudent that he is entred into this famous City to ceaze vpon his prey there although he know there be vigilant Pastors in it able to resist him But that I may proceed methodically in that which I haue further to write I will confine the remainder to three heads viz. 1. Matter of Discouerie 2. Matter of Confutation 3. Matter of Admonition Concerning Matter of Discouerie I confesse I haue an hard taske for who shall make men beleeue they see a Woolfe when outwardly in the skinne there appeares onely the resemblance of a silly innocent sheepe but I hope I haue to deale with a prudent age of men qui ex vngue Leonem which haue learned to know a Lyon if they see but one of his pawes now I will endeuour to discouer this close Sectary foure waies 1. By the Oathes of honest Witnesses 2. By his owne erroneous Bookes 3. By comparing him with antient Heretickes 4. By applying vnto him the words of my Text. The

Minister of Cree-Church London To the Christian Reader THou which hast a tender conscience and desirest nothing so much as to know the right way to heauen hauing also many doubts which cause thee to runne vp and downe sometimes to the publike Congregations and other sometimes to priuate Conuenticles for resolution I haue for thy sake and safety vndertaken this paines whereby I haue incensed many factious persons against my selfe exposed my good name to the obloquie of a thousand bad tongues and made somewhat to bold with my owne Flocke whilst I was painefully imployed in this more laborious worke which concernes a more generall and publike good I haue had no helpe in this seruice saue onely the good Assistance of Authority for the which I hope I shall praise God as long as I liue and the testimonies of honest witnesses For howsoeuer there were many which disliked the Hetheringtonian Faction abhorred their opinions complained of them to Ministers in secret and murmured against them which should see these things reformed yet for any that would lend their helping hand to set forward this matter of so great importance for the common safety of the Church I found none vnlesse it were according to the Latine Prouerbe post bellum suppetiae I met also with many discouragements some in their ignorance would be ready to say that though this faction held some absurd points yet that they held nothing against the foundation not vnderstanding how they vndermine Religion at the very roote of it for grant vnto them this that our Church is no true Church of Christ that our Ministers are no true Ministers of the Gospell that our best Professors are Pharisees The WOOLFE in a Sheepes Skinne BVT BEVVARE OF FALSE PROPHETS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MAT. 7. 15. But beware yee of false Prophets which come vnto you in Sheepes cloathings but inwardly they are rauening Wolues 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 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 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 the c Haeresis 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 as c Lib. 18. de Ciuit. Dei c. 54. Saint Augustine hath it that the Christian Religion should continue but 365. yeares were found lying Oracles our Religion hauing continued already aboue sixteene hundred yeeres Secondly such as did prenunciate truely but not sincerely thus the e Lib. Sibyllin Orac. nine Sibyls which sprung vp amongst the Heathen and prophesied concerning the incarnation of Christ and of his comming to iudgement they were not to be esteemed true Prophetesses because howsoeuer they predicted many truths yet they serued the diuels turne in that which they did seeking the credit of his kingdome and not the glory of God Much like vnto our vnwitching witches which doe some seeming good in the Common-wealth in helping men sometimes to their goods and yet cannot be truely called good members because what good they doe they doe in the diuels name for the crediting of his Kingdome doing a thousand times more mischiefe to mens soules that seeke vnto them then good to their bodies or estates Now here a question may be moued viz. whether the gift of true sincere prediction in matters diuine be vtterly ceased or no. Learned a In Problem Loc. de Prophet temerarium est negare in totum Ecclesiae etiam hodiernae hoc donum Propheticū Aretius saith that it were rashnesse totally to denie the gift of Prophesie to the whole Church at these dayes but with the peace of that learned and worthy man I will be bold to say that the donum Propheticum or gift of Prophesying as it was in the Prophets of old which did breath new Scripture and foretell things to come certainely and infallibly is finally ceased because the Scripture is now so compleat as that nothing must be added thereunto Reuel 22. 18. Secondly the word Prophet is taken sometimes in a large sence and thus it is vsed for a chiefe Speaker or Teacher and in this sence Ministers are called Prophets in diuers places of the new Testament and thus also the Heathen Priests which were c Festus apud Stephan in Thesauro Graeca Linguae Antistites fanorum as one speaketh the Clarkes of the Closset in the Idols Temples were called Prophets Thus in like manner Aratus and Epimenides Heathen Poets are tearmed Prophets in holy Scripture as being chiefe speakers and teachers amongst their Countrimen Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the vsuall word in the Hebrew Bible put for a Prophet comes of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two of the Iewish e Rab. Shelom Rabbines which are best Interpreters of the propriety of their owne language haue noted e Aben Esra in c. 7. Exod. ver 1. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to speake as well as to bud And herein appeareth the vsefulnesse of the Iewish Doctors in that they goe beyond all the Lexicons in the world for the naturall deriuation of the Hebrew words of the old Testament from the right roots in the right sense indeede they are mad Interpreters of the matter of Scripture therein God hath iustly cast vpon them the spirit of slumber but they are acute Interpreters of the words Here in my Text the word Prophet is taken in the large sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Prophets being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Teachers by a Synecdoche speciei magis exquisitae as c Alfledius in rhetor Rhetoricians speak a more particular tearme being vsed for a more generall For it is not ment of such Mountebankes as tooke vpon them to foretell things to come which commonly are the obiects of scorne and dirision that we should beware of them Although it is true we must take heed of harkning vnto such but rather of such impostors and seducers as tooke vpon them to be chiefe speakers amongst others pretending either to speak immediately from God by reuelation as deified or rather diabolized familists or illuminated or rather occaecated anabaptists and other enthusiasts make their deluded proselites beleeue they doe or else to speake from the Oracle of Gods word by an especial insight as they suppose giuen vnto them to interpret Gods meaning in sacred writ as the Pope pretendeth he hath And lest that any should erroniously iudge that by false Prophets here are meant onely erronious Ministers and such as are in orders wee are to know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to the proper signification as much as falso Prophetae that is such as properly are not prophets but onely pretend themselues to be so and in this respect false guides amongst the people are as well meant here by pseudoprophets as amongst the Ministers Thus much for the title giuen by our Sauiour to deceiuers of mindes and that by way of exposition as for the Vse and application it followes in the next Section saue one SECT 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beware yee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly adhibete apply yee as though hee had said apply your minde or heart This word is taken in two senses First in the sense of attending in 2 Pet. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee haue a more sure word of the Prophets to the which yee doe well that you doe attend Secondly in the sense of bewaring in Mat. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware least you giue your almes to be seene of men In which sense also the Heathen man vseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet in Enchir c. 36. take heede least thou be as little children which sometime affect to be a Philosopher sometimes to be a Publicane sometimes to be a Rhetoritian and sometimes to be Caesars Tutor In my Text the word is taken in the latter sence namely for bewaring as you haue it faithfully translated in our last English translation vnto which also the Syrian translation agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the forme ithpehal signifies be ye forewarned and the Arabicke in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ocdshorou which in the first coniugation in the imperatiue mood signifies Cauete beware yee or take ye heed Thus for the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of false Prophets Our Sauiour giues this caueat both to his Disciples

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 his e Epist 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 loue are better tryed Thus for the Reasons wherefore God suffreth Haeretickes in his Church Now that you may be preserued from Seducers on euery side which I hartily wish Let mee commend vnto 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 as c Antequam daretur baptismus adultis instituebantur in fidei rudimentis Aug. lib. de fid oper Saint Augustine saith Baptisme was administred to no Heathen turning Christian but vnto 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 loue of it men are hardly drawne from e Tu licet vsque ad Tanaim fugias vsque sequctur amor propert Eleg. lib. 2. ad Cyn●h vers 1160 that they loue 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 loue vnto 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 vpon Christ alone for iustification no Papist should euer be able to perswade vs to trust to humane merits and if wee knew by experience the infinite benefit of Gods Sabbath no Familist should euer preuaile with vs to haue it in contempt n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 experience maketh men resolute Fourthly beware of reading schismatical books Socrates was more resolute in his old age to vnder goe danger then the young men because he had experience Plat. in Euthydem though they be offred vnto 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 the c Pars 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon Theophilact saith most truely in his Annotations vpon Matth. 7. whosoeuer shall build his soule vpon the practise of Christs Commandements no temptations shall euer be able to cast him downe Sixtly when you haue 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 giue you vnderstanding in all things An exhortation for Hetherington and all other Sect-masters about the Citie of London or else-where YOu which haue 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Septuagints render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 as c Serm. 5. de lapsis Saint Cyprian saith of some in his time Sacerdotibus sacrilegus irasc●tur atque ò tuam nimiam furiosè dimentiam irasceris ei qui abs te 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 whereupon c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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