is found vnrighteous and altogether vncleane Vnto these two righteousnesses whereof the one is in God him selfe the other absolute in his lawe doe they refer all the places of scripture condemning mans works and righteousnes And do further acknowledge that man is vtterly vnable to fulfill the lawe in this perfection Then do they imagine an other righteousnes before God according to the rule of Gods iustice tempered and framed to our infirmities to be the rule of our life By this neither bicause no man fulfilleth euery part thereof is any man iustified they confesse Then after this diuisioÌ„ they proceede vnto others wherein they would seme to mislike the Scholemens corruptioÌ„ in this matter of Iustification for being pressed with the manyfest light of the word in this poynt so farre as they can not denye vs to be iustified only through Christ yet hauing their harts hardned Exod. 7.8 they do with Iames and Iamores withstande the truth seeking still by showe of newe words strange termes to couer the vgly opinion of the scholeâ—â—en concerning iusrification and to seâ— a newe colour thereon for it is the very foundation of all popery and popislâ— abominations Therfore with all dâ—igence do they garnish it as the three vncleane spirites proceding out of the Dragons the beasteâ— and false prophets mouth Apoc. 16. will giue theÌ„ vtterance Some of them as Albertus Pighius â—ighius de iust â—ickaus coutra â—utherum Conc. Trid. ses 6 â—a de inerem custi Can. 9 10.11.12. â—narau in Conc. â—rid Ekchius and others of their time deuide Iustification into two paries whereof the first they wholly attributs vnto Christ the seconde they appoint vnto them selues as the disposers thereof Others of them as the Couneel of Trident Alphonsus the Censure of Colen Andradius with this last broode of the Iebusiticall locustes by a distinction make two iustifications which they call primam secundam the first and the second But before I enter the description of this second diuision for breuitie sake and to auoyde tedious repetitions I will diseouer the first whereof as it is saide they make two parts one belonging vnto Christ as the onely worker thereof the other belonging vnto them selues as the disposers of the thing already wroughte and offered vnto them by Christ Concerning the first part that belonging vnto Christe Conc. Trid scsâ— 6. they say that by his death and bloudsheding we are redeemed from the captiuitie of the diuel and eternall death and reconciled vnto God and beeing voide of al righteousnes in our selues in him and through his righteousnes onely we are iustified that he only may be our iustification redemption and sanctification before God and this without anye deserte of ours Albert. Pigh de fide iustificas And therefore in this parte belonging vnto Christe Vnicum nobis salutis nostrae solidum est fundamentum â—ighiusibidem He is the onely sure groundworke of our saluation In the respect of this part of our redemption Ibide 〈◊〉 saluation quatenus ex Deo Christo as Pighius and other she Papists coÌ„tesse in so much as it is of God and Christe SheÌ„rwin confesseth ther was nothing of him or in him but sinne and that he onely trusted to be saued by the death and bloudsheding of Christ But now touching the application hereof which is she second parte Sherwin and the rest chalenge vnto them selues so leaue Christ but one parte of our iustification and in this point standeth the confrouersie betwene them and vs concerning our iustification and with Sing subtiltle they beguile them selues and others Therefore that this subtilty may plainely appeare vnto the very ignoraÌ„t here foloweth Pighias his owne wordes concerning this matter Hactenus de redemptionis ac salutis nostrae in Christo nobis redditae misterio c. Vt existimo satis applicatum est nunc de eodeÌ„ quarenus ex nobis pendet c. Hitherto hath it as I thinke bin sufficiently entreated of the mysterie of our redemption as it is geuen vnto vs in Christe and now will we handle it in that which depedeth vpon our selues And this parte they terme the disposing cause of our saluation Pâ—â—bius de fide 〈◊〉 which they say standeth vpoÌ„ two branches namely faith and workes in those which be of yeres of discretioÌ„ But in children they say that the 〈…〉 of â—â—ptisme is the disposing cause and therefore they wickedly denie saluation vnto children departing before baptisme Iâ—â—â—â—â— de sacraâ—â—â—â—â— fol. 200. Their fayth they diuide into two sorts that is in fidem acquisitam infusam Acquisitam they define to be an habite of the minde whereby we certenly without wauering assent vnto those things which are from God eyther in his worde or by tradition reuealed vnto the Church for our saluation And they call suche a faith the Catholike faith whiche is of our selues say they and staÌ„deth of the assent of our will and reason and so is it a perfecte faith depending greatly vpon mans freewill And these two partes are diuers things and are distinguished yea somtime seperated from workes from fiducia which foloweth faith that worketh by loue and yet neuerthelesse is Catholike Conc. Trid. ses 6. Canon 6. â— and perfect but yet informis and so soone as workes are thereto ioyned they cal it formatam and so iustifieth For so long as it is informis that is without works it iustifieth not although it be both catholike and perfect which perfection as they say may be in sinners Now their catholike faith ioyned with workes which they call a formed faith they call their preparatiues 〈◊〉 oure saluation and these preparatiues they terine the disposing cause of our saluation wherby we receiue the holy ghost ether in hearing the worde or without the word by the sacraments Pighius de side iustitia and wheresoeuer these disposing causes are present ther the holy ghost is neuer absent and where they be not there is the holy Ghost absent And thus say they doth God impute our saluation vnto our workes in respect of that part depending vpon our selues Thus iustification Cone Trid ses 6. cap. 6. Tal Tilmus esacra lib. 4. which is temission of sinnes reuouation and sanctification folowe the preparing and disposing causes by a voluntarye receuling of grace For say they we are iustified by faith and charilie together as the disposing cause of our iustification or as the necessarye meanes to obteine grace of iustification but rather by charitie then by faith because charitie goeth before our iustification as a necessary cause to obteine at Gods hand in Christ the grace of iustification and adoption of his children And further they affirme that God doth first require our owne workes vnto whiche he proiniseth that his grace shall not be wanting For although Christ be made the full parfeet and sufficient cause of our iustification in so muche as in
they whose sinnes are forgiuen and therefore not by workes If any works might be iâ—ined with faith to iustification then the workes of the Law Rom. 1.4 Gâ—lâ—â— 3.4 Phâ—â—â— 1. â—om 3 4. Gâ—lâ—â— 3. â— But iustificamur fide sine operibus Legis We are iustified by faith without the woorkes of the Lawe therefore without all other whatsoeuer If euer any was or might bee iustifyed with the helpe of workes before God then Abraham but Abraham was not therefore none other can be Also Rom. 2. Rom. 4. 1. Pet. 3. the faithful are iustifyed as theire father AbrahaÌ„ was iustifyed but Abraham was iustifyed before God by faith without workes by faith therefore without workes are all the faithfull iustifyed And thus the godly learned did alwaies thinke of our iustification Iustificati sunt gratis saith S. Ambrose quia nihil operantes Ambros super Rom. cap. 4. neque vicem reddentes sola fide iustificati sunt dono Dei They are iustifyed freelye because they worke nothing nor geue anye thing in exchange but are iustified by faith onely through the gifte of God Againe Ambrosâ— ibidâ—â— Obâ—deâ—â— Sic decretum dieit a Deo vt cessant Lege solam fidem gratia Dei posceret ad salutem So saith the Apostle it is decreed that the law geuing place the grace of God might require only faith to saluation Hoc ipsum monet exemplo prophetae vt sine labore aliqua obseruatione sola fide iustificantur apud ipsum This self same thing doth hee admonish by the Prophets example that without labour and any obseruation or ceremonie they may be iustifyed through onely faith before God Ambros super Rom. cap. 9 And in another place Sola fides inquit posita est ad salutem onely faith saith the Apostle is set downe to saluation Ambros super Rom. â— Manifesto beati sunt c. They are apparaâ—â—tlye blessed saith the Apostle vnto whom without any labor or worke their sinnes be conered and their sinnes remitted No workes of râ—pentaunce required of them but Faith onely And Hilarius Sola Fides iustificat Cano. 9 Faith only iustifyeth Origen also prooueth by the example of the thiefe Of Mary Magdalene Origen in Româ— cap. 4. And of the Publicane And by many other reasons that onely Faith doth iustifie The same doth Athanasius Basil homil de fidâ— Athen. in Galat. cap. 3. Basill Chrisostome and other of their time euidently prooue whome because I woulde bee shorte here I doe omitte That this iustifying Fayth in Adam Noe Abraham Piâ— de sule iustificatione fol. 85. or any other of Gods Elect respected or doth respect the Creation of the worlde the making of the Arke the multiplying of the posterity or any other promis whatsoeuer as the papists imagin it doth but onely yâ— promise of christ made vnto Adam Gen. 3 and stil renued vnto his Posteritie shal euidently appeare The righteousnes no doubt of God which is good before god commeth by the faith of Iesus Christ vnto al and vpon al that doe beleeue Rom. 3. Iustificantur autem gratis eius gratia per redemptioneÌ„ factam per Iesum Christum quem proposuit Deus placamen per fidem in sanguine suo For they are iustifyed freely by his grace throgh the redemption that is in Christ Iesu whom god hath made our pacification through faith in his bloud according as it was promised vnto Adam Et semen mulieris ipsum conteret caput serpentis â—en 3. Apocalip 12. The seede of the woman namely Christ shall breake the serpentes head And vnto Abraham Gâ—n 12.17 〈◊〉 3. Act. 3. In semine tuo benedicentur omnes gentes non dicitur in seminibus sed devno qui est Christus In thy seede shal all nations be blessed He saide not in sedes as of many Mat. 3. but of one which is Christ Hic est filius meus dilectus in quo mihi complacuit This is my beloued sonne in whoÌ„ I am well pleased Thus we see we are iustified in no other promises but onely in the promise of Iesu Christ that in the promise of his death and resurrection and therto the holy ghost referreth our faith Coloss 1.2 Heb. 1.2.3.4 Rom. 4. as ye plainly see He dyed for our sinnes and rose againe for our iustification We are regenerated into the hope of life 1. Pet. 1. per resur rectionem Iesu Christi ex mortuis by the Resurrection of Iesus Christ from death Coloss 1. For it pleased the father that in him should all fulnes dwell and by him to reconcile all thinges vnto himselfe 2. Cor. 5 c. Neque sub coelo aliud datur nomen hominibus in quo opor tet nos saluos fieri Neither is there any other name or mean vnder heauen geuen vnto men wherein we must be saued Now what shall we thinke of these Papistes Act. 4. Pâ—ghi de side eâ— iusti sol 88. that tell vs Intelligis in iustificationis nostrae negotio vt nihil plus euergiae tribuat Fidei promissae iustificationis in Christo quà m fidei alterius cuiuscunque rei proditae aut promiâ—laâ— a Deo Thou vnderstandest therfore saith Pigh ius that in the matter of Iustifycation she Apostle may attribute no more vnto the faith of Iustification promised in Christ then vnto the faith of any other promise whatsoeuer foreshewed or promised by God Do they good reader make any other thing of Christ and the promises in him then of Legall transitorie Nay doe they not in effect say that whichis reported to be dissolutely vttered of Pope Leo 10. vnto BeÌ„bo his cardinall In vâ—ta Pâ—nâ— Quantum nobis ac nostro cetui profuerit ea de Christo fabula satis est seculis omnibus notum Lâ—o esteemed the gospel of Christ but a fable of small profite They shouâ—ll it among other Legall and temporall promises These men account the scriptures of the gospel as a nose of waxe Pig Hosâ—â—epres verbo but the holy Ghost accountes thereof as of the mightie power of God to saluation as of the word of life the immortal seed of our regeneratioÌ„ as of a two edged sword Hâ—â— â— Mâ—t. 8. that deuideth the marow and the sinewes in respect whereof they account al other things as drosse These felowes therfore though they couÌ„terfette the resemblance of the Lambe Apoc. 4.9.13 yet in deede they come out of the bottomles pit speake with the mouth of the Dragon and are led by the spirit of error â— Tim. 4. speaking great lyes in hipocrisie â— Tim. 3 but the Lorde will not suffer them to preuaile any longer But vnto vs that beleue the Apostle teacheth this faith to be of the promises of Christ his death and therefore he calleth the gospel not the word of creation of the flood of the goinge out of Charran of posterity or of any such thinge but hee
Iohn 5.8 Gen. 2. Deut. 32. Ezec. 18 Esai 43 50.59.64 Oâ—â— 13. Mat. 12 condemneth vs before him so remissioÌ„ of sinnes doth restore vs againe to Gods fauor and presence and iustifyeth vs before him and therfore is the remission of sinnes our onely iustification before God and not the renuing of inward maÌ„ as these deceiuers doe pretend For our renouation and sauctification folow the remission of our sins as an effecte or fruite of our iustification which in deed is the remission of sinnes for the tree being by gods fauoure through remission of sinnes made good the fruite thereof which is sanctification must necessarily follow And thus faith was imputed vnto Abraham for righteousnes not by deseruiâ—ge or receiuing infused righteousnes as Andradius Aâ—drad in coâ— trident Rom. 4 Iâ—n 3 Gâ—â— 12.15.17.13 18 32 the Iesuites imagine but by remission of sinnes and then followed sanctification and obedience with daily increase by the workinge of gods spirit witnessed by his workes as well appeareth by the storie of his whole life And all these graces Esai 41. Rom 9. Gâ—â—â— 18 Ierâ—m 18. Esai 45. 2. Tim. 2. Ephes 2. Gol. 2 Pet. 1 good thinges did still depende vpon Gods election that hee had ordeyned and called him therto in Christ no part thereof depending of him felf as the Lord by the prophet faith Who calleth the iust man from the East c. euen I the Lord that am with the first and with the last This also S. Paule euidentive prooneth in the election of Iacob and out of the Prophet Ieremie by the example of the Potter and his vessels And to Timothie he saith that the Electe are in the Lordes house vessels to honor thereunto created in Christ Iesu by whom they are quickned by remission of sins In theire seconde Iustification these Iesuits say their infused Charitie firringe vp good woorkes Con. trident de incre iust sess 6. can 9.10.11.12 which the Schoolemen call woorkes of Condigne deserne both remission of sinnes and eternall life They make a greater shewe greatlye pleasinge themselues and beguile the simple vtterly excluding onely Faith and free Remission of sinnes and punishment due for the same as thinges thereunto nothinge beloÌ„ging which is as if a man woulde say that in the beginning a Tree liueth by the Fatnes of the earth the strength of his owne Sappe but afterwards liueth by the Fruite as though the Fruite did not continually take life nourishment from the Tree but did giue life moisture vnto the tree which of it self the fruit hath not but is coÌ„tinually nourished kept in life by the sap moisture of the tree Such are the absurde opinions of our religious Iesuites who in effect together with the Schoolemen and latter Sorbonistes leaue vnto Christ nothing in the worke of our iustification but only this that hee openeth the way how enery maÌ„ may iustifie himselfe and so the gospel to teach nothing els Albert. â—ig de â—ust Ethius cont a Lutiâ—a but how men may iustify theÌ„selues by their own workes and this euidentlye appeareth vnto all men that will not bee wilfullye ignorant by these new and old termes or wordes of art which for this purpose the Papistes haue deuised Coun. trid sess 6 An raâ—dan con trident As workes of preparation or disposing causes of our saluation Charitie infused stirring vp our free wil and faith or the holy ghost knocking at the dore of our free wil which is also called the firste Iustice workes of congruence meeting with the first grace or with the preneÌ„ting grace These termes be equiuolent and haue all one meaning as also haue their second iustice and workes of condigne that answere the condition as well appeareth by the censure of the Iesuites of Colen the councell of trident sess 6 De operibus canon 7. cap. 6. canon 4. de fide ca. 5.6.7.8.9.12 13. Pigln de iust cont trident sess 6. de operibus can 7. et de imbecal iustificationss ca. 1. can 4. Pantheol g. Galâ— Bielan senten Durand in senten Li. The master of sentences lib. 3. distnct 19. Pantheologia ex sententia Thome Gabriel Biel lib. senteÌ„t 3. and 4. and out of others of the bottomlesse pitte an infinite table The like meaning haue they in their termes of faith Pighi de iust con trid de fide sess 6. Andrad ut con tridens formed vnformed begotteen of their free will and infused So that while in wordes they grant vs to be iustified by a formed faith as they terme if they pare the same so near that they leaue no thing therof but a naked name of saith void of Christs merits taking vtterly from vs iustifycation that is by the only faith in Christ which Iustification is the very sum of all true vertue and godlines But nowe forasmuch as Iustification before God is the continuall remission of our sinnes through the only faith of Christ as it is alreadye saide and that not in the beginning onely but continually so long as wee dwell in this life Mat. 6. and therefore Christ Iesus our Redeemer teacheth vs to cry from time to time forgeue vs our sinnes These Iebusiticall papistes and popish Sorbonistes doe herein therefore declare themselues to bee led by the three vnclean spirits as is alreadye saide of Anti christ and not by the spirit of god as they would pretend Gen. 12.17 Rom. 4. Galet 2.1 1. Cor. 1 For the spirit of god by S. Paul in the example of AbrahaÌ„ dauid vn to whom the remissioÌ„ of sins was accounted their only righteousnes before God and the a longe time after they were first ealied yea many yeares after they were reckned the seruantes and frends of god the the remissioÌ„ of sins is our only righteousnesse before god S. Paul applyeth the righteousnes of abrahaÌ„ that he speketh of vnto him 14. yeares after he was called out of carraÌ„ And further he saith the AbrahaÌ„ was at no time iustified by his owne workes for then he had somethinge wherein hee might haue gloried but he saith that AbrahaÌ„ was coÌ„tinually iustifyed before God by faith without works that he might always glory in the Lord. The same thing we finde in Dauid 〈◊〉 Reg. 18 Psal 81.32.18 â—0 143 Act. 15. Esai 6.64 that was a man eueÌ„ to the liking of God Of Esay also whom the Lorde had cleansed and yet saith he of himselfe among the rest of Gods Children we are all as an vncleane thing Mat. 20. Luk. 17. all our righteousnes are as futhie ragges And Christ our Sauiour saith that when wee haue done all that is commanded vs yet are we vnprofitable deseruing nothing For god is debtour vnto none And S. Paul of the regenerated man 2. Corrin 1.5 Psal 32. Coloss 2. Act. 13. in his owne person cryeth out saying Oh wretch that I am who shal deliuer me from this bodie of sin death He
Philip. 1. which day he with all the rest of Gods deare children earnestly desired longed after 1. Pet. 1. as th end of all their trauel 〈…〉 the full perfecting of their regeneration to their euerlasting glory in Christ And to be short S. Augustine saith Aug. de peceatorl meritis remiss 2. Cor. 4. Non ex qua hora quisquis baptizatur omnis vetus infirmitas eius absumitur sed renouatio incipit à remissione omniuÌ„ peccatoruÌ„ c. sed si in ipso animo qui est homo interior perfecta in Baptismo nouitas fieret noÌ„ diceret apostolus etsi exterior homo noster corrumpi tur interior renouatur de die in dieÌ„ profecto enim qui de die in dieÌ„ adhuc renouatur nondum totus est renouatus Al our old infirmitie of concupiscence is not wyped away or consumed from that time that euery man is baptised but renouation beginneth at the remission of all sinnes But if perfect newnes might be wrought in Baptisme in the soule which is the inward man then would not the apostle haue said althogh our outward man be destroied the inward man is day by day renued for truly he that is yet daily renued is not as yet wholly renued And the verie forme of Sherwins confession doth euidently conuince these Iesuites and al other Papistes whatsoeuer of great blasphemie and wickednes For if there be nothing in vs nor of vs but sinne and abhomination and that we trust to be saued onely by the death and bloudshedding of Christe which is most true theÌ„ where is their infused righteousnes workes of congruence or preparations to forme fashion their faith where is their deseruing merits satisfying workes or works of condigne stirred vp and drawen foorth by their firste iustice There are none at all no not one they are all abhominable c. But this confession of Sherwins was vnto him selfe and is vnto the rest of his fellowes yet remayning as was their prophesie of Caiphas vnto him and the rest of the priests the Scribes and Pharisees which although it was both good and true the worke of the holy Ghost in that il man to declare the purpose of god for our redeÌ„ptioÌ„ in the death of christ yet had both caiphas the rest of the pharisies a lewd tent and a contrarie meaninge in the vttering thereof euen to the death of Christ and presernation of their own state euen so these Iesuites notwithstanding the forme of good wordes they here vse there lyeth hid in their heartes a wicked and deuelish meaninge to the ouerthrow of Christes office and glorie as by the discouery therof hetherto hath wel appeared Now where the Papistes papisticall Iesuites obiect saint Iames they doe by a double Sophisme beguile themselues and others Mark 3. Exod. 8 c. 10. Ioh. 6. Act. 8. Mat. 10.26 That is to wit in this word Faith in the word Iustification For faith in that place of S. Iames is taken for such a faith as the Deuill hath as Pharao had as the Capernaits and such others that for a time beleeued and such a one as Iudas and Simon magus had and like vnto the Iesuiticall faith and I thinke worse then the Deuils faith They should doe well therefore and finde lesse damnation if they forsake with Iudas in playne tearmes the name of Christ call themselues no more Iesuites after so good a name but Iscariozites and Magozites accordinge to the substaunce of theire Religion For where Iudas solde his Maister but once and Symon Magus woulde haue bought the holye Ghost but once they doe it infinitely and neuer make an ende thereof Now to their sophisme first where S. paul in the example of Abraham taketh faith for the knowledge of god the assente vnto his word with trust or coÌ„fidence therin wherby Christ is appreheÌ„ded S. Iames taketh it for a shadow of faith seperated from fiducia such a one as the papistical peneral or catholicke faith is which iustifyeth before God no more then deuils faith can iustifie S. Iames did not say that such men as hee spake of had Faith but hee sayeth What and if a man say he hath Faith which intrueth Saint Ieames importeth them to want Secondly Rom. 4. Gal. 3.4 S. Paul referreth iustification vnto God I haue saith he made thee a father to many nations euen before god And S. Iames referreth it vnto meÌ„ and therfore saith shew me thy faith by thy workes then bringeth the example of Abraham to conclude that by works in the sight and iudgemente of men we are iustified and not by knowledge which there hee calleth only faith And this agreeth with our sauiour Christ who saith Iam. 3 Mar. 5 1. Pet 2 Sic luceat lux vestra c Let your light so shine before men that they may see youre good woorkes and so glorifye your heauenly father Againe S. Paule and sainte Iames bring both an example but yet vnto diuers endes the one to proue that we be iustifyed by faith only without works and that before God the other to trie out a false hipocriticall shadow of faith froÌ„ a true liuelie iustifying Faith that neuer wanteth his works And this tryall hee maketh by woorkes which euer attend vpon a true Faith as the inseperable fruits thereof Etsi non precedunt iustificanduÌ„ August de Fr. operâ—bus sequuntur tamen iustificatuÌ„ Although workes goe not before him that is to be iustifyed yet truely workes follow him that is already iustifyed And thus also doth S. Augustine interprete this place of S. Iames so doeth Thomas Aquinas Quest 76 Haec loquitur saith S Augustine de operibus quae sequun tur Fidem c. Vnde Apostolus ait Fide obtulit Isaac cum tentaretur Haec oblatio est opus testimoniuÌ„ Fidei Iustitiae Saint Iames speaketh here of those workes which doe follow Faith Wherefore he saith Through faith Abraham offered vp Isaac wher he was tryed of God This oblation is the worke and Testimonie of his faith and iustificatioÌ„ Aquinas saith Opera iustificaÌ„t declaratiue Workes declare vs to be iustifyed Thus thou seest by the discourse of the Iesuiticall confession and opinion of Iustification drawen out of the Schoole of the Sorbonists that Sherwin meant nothing lesse in his late confession at his death theÌ„ that which the people for the most parte did suppose him to vtter If he had ment as the good forme of words doe to all good Christians importe why did he not first detest and condemn his Iesuiticall profession Why did hee not geue some open testimonie of repentaunce from his vile and detestable poperie For his forme of words is vnto his Iesuiticall Profession Popish Religion as contrarie 2. Cor. 6. Psal 37 Luk. 7.19.23 2. Reg. Mat. 3 Apoc. 14.19 as Light to Darcknesse trueth to Falshoode Christ to Beliall and he that will doe anye thing acceptable to God must first decline froÌ„ euil that he may do good So did Mary Magdalen Zache the Publican the Thiefe vpon the crosse and all peniteÌ„t sinners for so the Gospell teacheth But herein Sherwin followeth the practise of the holy Fathers of the Trident Councell and the sorboniticall Doctoures in whom the Deuil for the better vpholdinge of hys Antychristyan Sinagogue euen nowe beginninge to fall in all falshoode and Religious craftines goeth farre beyonde himselfe For they seeing the people beinge long oppressed with their superstitious Tyranny now by the continual preaching of the gospell in these last dayes to begin both to suspecte and to mislike the abhominations of their Popishe Religion thoughte it more then time to leaue the grosse and homelye tearmes of the Schoolemen and barbarous Predecessours in this matter of Iustification and to set a new Face and fine colour vpon that vile and corrupt matter by shewe of good woordes borrowed from the Gospell according to the time interlacing the same with new Distinctions and burnished Tearmes of arte so that except men do very carefully examine the same they are able to deceiue not the simple onelye but the wise and learned also Yea if it were possible euen the verye electe So skilfull are they to dissemble their meaninge by shewe and coloure of strange wordes and tearmes This maner of dealing thus dissemblinge and hidinge their owne meanings to the beguyling of the world is not good Reader that deuiding of Gods worde that S. Paule requyreth of the Lordes Ministers But contrariwise that braule of wordes and prophane clamors in vaine thinges tending vnto farther impietie wounding the conscience of the ignorant and greeuing the godlye like the frettinge of a Canker The Lord therefore deliuer his Church from the handes of such subtill workemen whose consciences are seared with obstinate hyyocrifie and guide it by his holy spirite in the labour of faithfull Pastors vntill the comming of his sonne Iesus Christ our Lorde to whome with the Father and the holy Ghost three persons and one eternall God be all glory and honor now and for euer LONDON ⧠Imprinted by Iohn Wolfe 1582.