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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18690	A mirrour of Popish subtilties discouering sundry wretched and miserable euasions and shifts which a secret cauilling Papist in the behalfe of one Paul Spence priest, yet liuing and lately prisoner in the castle of Worcester, hath gathered out of Sanders, Bellarmine, and others, for the auoyding and discrediting of sundrie allegations of scriptures and fathers, against the doctrine of the Church of Rome, concerning sacraments, the sacrifice of the masse, transubstantiation, iustification, &c. Written by Rob. Abbot, minister of the word of God in the citie of Worcester. The contents see in the next page after the preface to the reader. Perused and allowed.	Abbot, Robert, 1560-1618.	1594 (1594)	STC 52; ESTC S108344	245,389	257

of eating and drinking Iob. 6. are not to be vnderstood properly but by a figure sect 22. 23. 24. 25. 26. 27. 28. 30. That the Doctours of the Romish church by the defence of Transubstantiation haue bene driuen to most impious and damnable questions and assertions sect 29. That the place of the Gospell Luc. 22. 20. which they so much cauil vpon out of the Greeke maketh nothing at all for Transubstantiation as by diuerse other reasons so by the confession Bellarmine himselfe sect 31. That the assumption of the virgin Mary is a meere fable sect 33. That the Church hath no authoritie after the Apostles to authorize any scriptures and that we seclude no other bookes from the canon of the bible then the old church did sect 34. How wickedly the Papists deale in mangling and martyring the writings of the Fathers sect 35. That our doctrine of iustification before God by faith onely is the verie trueth which both the scriptures and out of them the Fathers haue manifestly taught that it maketh nothing against good workes that the place of S. Iames cap. 2. maketh nothing against it sect 36. May it please thee gentle Reader first of all to take notice of these two places of Chrysostome Gelasius which haue bene the occasion of all this controuersie for thy better satisfaction I haue noted them both in English and Latin though otherwise to auoyd both tediousnesse of writing and vnnecessarie charges of printing I haue thought good to set downe the places alleaged onely translated into English The place of Chrysostome against the vse of water in the cup of the Lords table CVius rei gratia non aquam sed vinum post resurrectionem bibit Chrysost in Math. hom 83. Perniciosam quandam haeresin radicitùs euellere voluit eorum qui aqua in mysterijs vtuntur Ita vt ostenderet quia quando hoc mysteriū tradidit vnum tradidit etiam post resurrectionem in nuda mysterij mensae vino vsus est Exgenimine ait vitis quae certè vinum non aquam producit In English thus But why did Christ after his resurrection drinke not Water but Wine He would plucke vp by the rootes a certaine pernicious heresie of them which vse water in the Sacrament So that to shew that when he deliuered this Sacrament he deliuered wine euen after his resurrection also he vsed wine at the bare table of the Sacrament Of the fruite of the vine saith he which surely bringeth foorth wine and not water The place of Gelasius against Transubstantiation CErtè sacramenta quae sumimus corporis sanguinis Christi diuina Gelasius cont Eutych Nestor res est propter quod per eadem diuinae efficimur consortes naturae tamen esse non desiuit substantia vel natura panis vini Et certe imago similitudo corporis sanguinis Christi in actione mysteriorum celebrantur Satis ergò nobis euidenter ostenditur hoc nohis in ipso Christo domino sentiendum quod in eius imagine profitemur celebramus et sumimus vt sicut in haenc scilicet in diuinam transeunt sancto spiritu perficiente substantiam permanent tamen in suae proprietate naturae sic illud ipsum mysterium principale cuius nobis efficientiam virtutemque veracitèr repraesentant ex quibus constat propriè permanentibus vnum Christum quia integrum verumque permaenere demon strant In English thus Verily the Sacraments which we receiue of the bodie and blood of Christ are a diuine thing by reason whereof we also by them are made partakers of the diuine nature and yet there ceaseth not to be the substance or nature of bread and wine And surely an image or esemblance of the bodie and blood of Christ is celebrated in the action of the mysteries It is therefore euidently inough shewed vnto vs that we must thinke the same in our Lord Iesus Christ which we professe celebrate and receiue in his image that as these namely the bread and wine do by the working of the holie Ghost passe ouer into a diuine substance and yet continue in the proprietie of their owne nature so they shew that that principall mysterie the efficiencie vertue wherof these do represent vnto vs doth abide one Christ because whole and true those natures properly remaining whereof he doth consist M. Spence hauing had my bookes to peruse these places sent me in writing this answere to them SIr I right hartily thanke you for the willing minde you hau● towards me Truly I should be verie vnkinde if I knew m● selfe vnaffectioned to so much good will I am in prison and pouertie otherwise I should be some way answerable to your friendlinesse In the meane season good will shall be readie for good will Touching the words of S. Chrysostome He would plucke vp by the rootes a certaine pernicious heresie of them which vse water in the Sacrament c. Read the 32. Canon of the sixth Councell holden at Constantinople and there you shall find vpon what occasion this golden mouth did vtter these words and not only that but also mention of S. Iames and S. Basils masse or sacrifice left to the church in writing The words of the Canon begin thus Because we know that in the country of the Armenians wine onely is offered at the holie table c. The heresie therefore against which he wrote was of the a Vntruth For neither doth Chrysostome intimate any thing against the Armenians or such as vse wine only neither was it heresie in thē that did so Armenians and the Aquarians the first whereof would vse onely wine the other onely water in the holie mysteries Against which vse being so directly against both the scriptures and custome of the primitiue church he wrote the same which he saith of pernicious heresie as before I cannot doubt of your hauing the Councels or some of them Your other booke conteining the words of Gelasius I wil not yet answere being printed at Basil where we suspect many good works to be corrupted abused But if it proue so to be yet the whole faith of Christs church in that point may not be reproued against so many witnesses of scriptures and fathers b Neither scripture not Father auoucheth the contrarie auouching the contrarie Nay what words should Christ haue vsed if he had meant to make his bodie blood of the bread and wine as we say he did other then these This is my bodie which shall be giuen c. And gaine for this is my blood of the new Testament which shal be shead for many for remission of sinnes Marke well the speeches and they be most wonderfull as most true All the world and writings therein c The Gospell it selfe is sufficient to perswade him that will be perswaded ●nforming vs of a true and naturall bodie of Christ and not of a fantasticall bodie in the fashion quantitie of a wafer cake cannot

be mercifull to the sinnes of all not only liuing but also dead And I wonder with what face you alleage S. Augustine who distinctly b But that which he telleth he learned rather out of the schoole of Plato then out of the schoole of God He elsewhere speaketh far otherwise as shall appeare telleth you of some verie good some verie bad some neither verie good no● verie bad but of a middle sort and because hee would not leaue you any thing to helpe your selfe in this ease he telleth you how the Church vseth and in what seuerall sort for all three Where as though S. Augustine were no bodie you would helpe Dul●itius reason as well as you could but that verie reason confoundeth you For if the praier of the Church had not bene to craue Gods mercie for the dead but only to giue thanks for them what needed either that question to be made by Dulcitius of that which was not or that answer to be made by S. Augustine when he might haue denied that vse but the question of the one and the answere of the other proueth the Churches c But it proueth not the lawfulnesse of the churches practise practise What need I to answere herein our bookes are infinit to whom I referre you R. Abbot 7. AS touching praier for the dead we take that for a sufficient cause to refuse it which a Epiph. haer 75. Ephiph●nius confesseth that it is not taught by the holy scripture but obserued by traditiō receiued from the Fathers without scripture What men haue said or thought good in this behalfe we take not for Canonicall but examine it by the Canonicall scriptures according to that rule which the Fathers themselues haue prescribed The scripture telleth vs that b Apoc. 14. 13. they which die in the Lord are blessed and rest from their labors and therefore they néede not the helpe of our praiers If they die not in the Lord then no praiers can stand them in stéed So that praier for the dead is a matter of no effect and consequently a vaine vsage of the name of God That which the Fathers say according to this truth of Gods word we willingly embrace as that of Hierom c Cansa 13. q. 2. cap. In praesenti In this present worlde wee know that we may be helped either by the praiers or counsels each of other But when we shall come before the tribunall seate of Christ neither Iob nor Daniel nor Noe can make request for any man but euerie one must beare his owne burthen And that of Aust●n d August in Ioh. trac 49. The rest which is giuen straightwaies after death euerie man then receiueth when he dieth if he be woorthie thereof Which worthinesse e Berna●d in dedic eccle se● 5. Bernard declareth to be dignatione dinina non dignitate nostrae by Gods vouchsafing to accept vs as woorthie not by our worthinesse in our selues For as Chrysostom saith f Chrysost in ep ad colos hom 2. No man sheweth such conuersation of life as that hee may be worthie of the kingdome of heauen but it is wholy the gift of God himselfe To which effect Hierome also saith g Hierony in Esai lib. 6. c. 14. When the day of death or of iudgement shall come all hands shall faile because there shall no worke be found worthie of the iustice of God neither shall any man liuing be found righteous in his sight Now he that is not by Gods acceptation in Christ Iesus holden worthie when he dieth he neuer shall be by S. Austens iudgement For saith he h August epist 80. Such as euerie one dieth in this day such a one shal he be iudged at that day Now then if euerie one that is thought worthie of this rest do receiue it immediatly after death and he that is not thought worthie thereof at his death shall neuer be it followeth that euery one that receiueth the same rest receiueth it immediately after death and therefore néedeth not to be furthered vnto it by the praiers or deuotions of the liuing If contrary to this they haue taught other-where a place of paine where faithfull men are deteined from that rest they 〈…〉 here i● 〈◊〉 as men ● we 〈◊〉 not but they haue found wisedome in Jesus Christ to iouer their errour But the Papists have dealt with them here is as i Gen. 9. 22. Ch●m d●●lt with his father Noe who in stéed of h●ding did rather publish and make knowne the nakednesse shame of his father For so haue they not sought to hide but to blaze abroad the imperfections and ouersightes of the auncient Fathers as k Vincent Ly●●n cont haereses Vincent 〈…〉 Lyrinensis telleth the Donatists that they did when in the very like sort 〈◊〉 the Papists they cloaked their errour with the name of Cyprian and sundry other Bishops of former times We may say now of the auncient Fathers and the Papists as the same Vincentius said of Cyprian the Donatists l Ibid. 〈◊〉 chaunge of things The autho●rs of the same opinions are iudged Catholi●ke but the followers thereof are heretikes the maisters are pardoned but the schollers or learners are condemned the writers of the bookes wherin these opinions are shall without doubt be the children of the kingdome but hell shall be the place for the mainteine●s and abettours therof We doubt not indéed but that the auncient Fathers we ●● Catholicke and godly Bishops and Pastors notwithstanding that as men they erred sometimes in their iudgements But we know the Papists to be wicked Apostates and Heretickes who wilfully and stubburnly maintaine the same errours against the plaine truth laide euidently before them out of the word of God That Aerius was condemned for an hereticke we know but we know withall that there were greater matters of heresie to condemne him for then deniall of praier or offering for the dead not only for two or thrée pretie Puritane points as the Answ speaketh but also for certaine points of Popery concerning mariage and eating of flesh as Philaster recordeth So that the Answ in condemning Aerius for such a knowne and notorious hereticke must pluck himselfe also by the nose m Basil de spir sanc ca. 2. 3. 4. Basil n Epiphan haer 75. Epiphanius and others note him also to haue bene a partaker of the heresie of Arius to haue sought further matter for defence thereof There was therefore sufficient cause for A 〈…〉 sme and Popery to condemne Aerius without any touching of him for gainsaying praier for the dead S. Austen noteth this indéed in the o August de haeres cap. 53. report of his heresie but yet giueth no such censure of those many in his time who auouched in effect the same that Aerius did that the oblations of the liuing were not auaileable for the dead whose words to that purpose I reported out of Austen to Dulcitius in my former

hid vnder the ground and neuer seen as now being allowed of But the Church plaieth herein like a Lapidarie who by his long a The great skill of the Church of Roome to discerne those bookes to be canonicail which the Apostles and primatiue Church could not discerne to be so skill discerneth a true diamond from the counterfeit but the vertue he giueth not to it but that came of the first creation And so the Church by the illumination of the holie ghost is taught not to make scriptures nor to giue trueth to the books of the holy Ghost but to discerne which be the holie Ghosts books and which be not I aske you whether the Apocalyps and S. Iames Epistle besides other books of Scripture be not as Caluin and Beza against Luther confesse them to be Canonicall Scripture I am sure you will say they be Then whether were they b If they had not been receiued at the first they might not haue been receiued afterward at the first receiued of the whole Church for such or no I aske you further whether the Churches generall acceptation of them after due examination of them by the helpe of the holy ghost had made them any truer or better then they were before If not why then did not the Church receiue them generally at the first or why do you rather wrangle about it that all the world seeth was done in these bookes The cause why you would not haue the Church determine the canonicall Scriptures is because your priuate spirite being enemy to c That is to the wilful fansies of a few Romish prelates the general spirite and sentence of the whole Church you will rather seeme to preferre your owne iudgement then accept the worke of the holy ghost R. Abbot 34. AS touching the books of scripture Hierome testifieth thus of those bookes that we seclude from the canon a Hiero. in prolo Galeato They are not saith he in the canon they must be put amongst the Apocryphall writings And again b Idem praefat in libros solomo The Church readeth them but yet receiueth them not amongest canonicall Scriptures c Ruffin in expos symb apud Cypri Ruffinus that liued at the same time expresly witnesseth the same and that as he sayth out of the monuments of the Fathers So doth d Euseb eccle hist lib. 4. c 25. Eusebius out of Melito So e Athanas in synopsi Athanasius So f Epiphan de mensu ponderi Epiphanius So the g Concil Laodi ca. 59. councell of Laodicea And must we now in the end of the world beléeue the Roomish Lapidarie that these are Canonicall bookes Her obedient children may be so foolish as to beléeue her warrant herein but we know her héereby to be not a true Lapidarie but a false and presumptuous harlot The canonicall bookes that truely are such haue béen receiued for such from the beginning So doth S. Austen terme them h Augustin cont Cresco lib. 2. cap. 31. de bap con Dona. lib. ca. 3. canonem constitutum and confirmatum the canon appointed set downe and confirmed Whatsoeuer bookes were not then set downe deliuered and receiued for such they cannot now be warranted to be such If any man through simplicitie did afterwardes call in question any of those bookes as some did the Reuelation the Epistles to the Hebrewes and of S. Iames the Church did rightly correct their errour in that behalfe not newly approouing them for canonicall which were not so taken before but defending them to be canonicall as they had béen before receiued And therefore the world doth not sée that the Church of Christ did that then which the Synagogue of Roome presumeth now in that contrarie to the iudgement of that Church she taketh vpon her to make them canonicall which were not from the beginning deliuered to the Church for such Neither doe we in the canon of scriptures follow our own priuate spirite but the expresse testimonie and consent of the ancient Church As for his hypocriticall spéeches of the help and work of the holy Ghost they are but the same that the Mo●tanistes the Marcionites the Valentinians and other olde heretickes did vse who when they taught against the holy ghost yet pretended the instinct and inspiration of the holy Ghost P. Spence Sect. 35. INdex Expurgatorius altereth no Doctours wordes but where it is certaine that heretickes haue corrupted or a T 〈…〉 t● say where the church of R 〈…〉 see●● any 〈◊〉 cōtrary ●o her fa●●e doctrine The Fathers speake like heretickes when they say any thing contrary to her learning where all the worlde knoweth their priuate opinions were amisse and erronious there it giueth a note thereof truly In later writers it noteth what is suspicious and to be taken heed of in forged bookes heretickes bookes and hereticall editions and hereticall prefaces censures and notes or hereticall commentaries it controlleth them and great b It is great charitie in the church of R●me to blot out as hereticall whatsoeuer is contrary to their damnable heresie● charitie so to do All which is good and therfore vniustly to be found fault with but of such whose backes being galled do winse at that booke set out with great iudgements to teach vs to beware of heretickes corruptions and traps R. Abbot 35. THis defence of the Index Expurgatorius is shamelesse The authours of it knew so much well inough and therefore would haue had it kept close but the prouidence of God hath to their reproach brought it to light It is not méete that the iudgements of learned men either old or new should be subiect to the fancies of a few wilful persons that they may dislike in them and put out what pleaseth them But welfare a childe that though his mother plaie the théefe and the harlot neuer so much yet will boldly stand in defence of her that she is an honest woman And indéed I maruell not that this dealing séemeth verie tollerable and lawfull with these men because I know that the corrupting and deprauing forging of bookes is a very speciall meanes and helpe for the vpholding and patronaging of the Roomish abhominations Falshood cannot be vpholden but by falshood and he that taketh a bad cause in hand must néeds vse bad meanes to colour and cloake his euill doing Thus a Francise Iunius in praefat indic Expurga Franciscus Iunius reporteth that being at Lyons in France in the yeare of our Lord 1559. and comming to the Correctour of Frelonius his print with whom he was familiarly acquainted the same Correctour shewed him a very faire print of Ambrose his workes Which when Iunius commended the Corrector told him that notwithstanding the fairenesse of it yet if he were to buy Ambrose he would rather buy it in any other copie thē in that The reason wherof he told him for that whereas they had printed the booke faithfully according to

A Mirrour of Popish SVBTILTIES Discouering sundry wretched and miserable euasions and shifts which a secret cauilling Papist in the behalfe of one Paul Spence Priest yet liuing and lately prisoner in the Castle of Worcester hath gathered out of Sanders Bellarmine and others for the auoyding and discrediting of sundrie allegations of scriptures and Fathers against the doctrine of the Church of Rome concerning Sacraments the sacrifice of the Masse Transubstantiation Iustification c. Written by Rob. Abbot Minister of the word of God in the Citie of Worcester The contents see in the next Page after the Preface to the Reader Perused and allowed TC VIRESSIT VVLNERE VERITAS LONDON Printed by Thomas Creede for Thomas Woodcocke dwelling in Paules Church-yard 1594. TO THE MOST REVEREND FATHER IN GOD THE L. Archbishop of Canterbury his Grace Primate and Metrapolitane of all England and to the right reuerend Father in God the L. Bishop of Worcester R. A. wisheth all abundance of grace and peace with euerlasting life REuerend Fathers it may seeme perhaps some presumptiō in me to be thus bold to vse your LL. names for the countenancing of this Pamphlet which neither for the matter of it nor for the occasion may seeme worthy of the notice or sight of so graue and learned Fathers Notwithstanding being drawne to the publication hereof partly by the importunity of aduersaries partly by the desire and expectation of friends I thought it very requisite both in respect of the cause it selfe and in respect of mine owne priuate dutie to offer these my simple labours to the protection of your LL. The matter hereof in the beginning was only priuate betwixt my selfe and a Romish Priest one Paul Spence deteined as then in the Castle of Worcester now I know not vpon what occasion liuing at his libertie abroad But when by speech and report it was drawne to occasion of publicke scandall the aduersary bragging in secret of a victory and others doubting what to thinke thereof because they saw not to the contrary I iudged it necessary after long debating deliberating with my selfe to let all men see how litle reason there was of any such insolent tryumph supposing that it might be turned vppon mee for a matter of iust reproofe and blame if my concealing hereof should cause any disaduantage to the truth or any discredite of that Ministery seruice which vnder your LL. I execute in the place where I am Now I must professe that my thus doing is only for the Citie of Worcester and others thereabout for their satisfaction in this cause wherein I know many of them haue desired to be satisfied Your LL. are both by speciall occasion affectioned to the place I know my paines shal be the better accepted with them if it shall be vouchsafed your LL. gracious and fauourable acceptation Moreouer the fauour which I haue receiued of both your LL of the one in commending mee to the place where I am of the other in yeelding me speciall patronage eountenance therein hath bound me to yeeld vnto you these my first frutes though but as a handful of water yet a testimony of my dutifull and thankfull minde And if it shall finde no other cause to be liked of yet in this I doubt not but it shall be approued that it is a iust defense of truth against the vaine cauillations of error The speciall drift of my writing is to approue concerning the matters that are heere in hand our faithful vpright dealing in alleaging the Fathers against the doctrine of the church of Rome Whose proctors for a time vsed the name of the catholick church as a fray-bug to terrifie al mē from speaking against them But when they were perforce vrged to the scriptures they cryed out that wee expounde the scriptures amisse and otherwise then the auncient Fathers did vnderstand them Being further pressed with the testimonies and authorities of the auncient Fathers they stil notwithstanding exclaime that wee abuse them also and alleage them to other purpose then euer they entended A strange matter that the plaine words both of the scriptures and of the Fathers being so expresly for vs yet their meaning and purpose as these men pretend should be altogither against vs. But whilest they endeuour to iustifie this either open exclamation or priuie whispering it is strange to see how strangely and madly they deale a Eccl. 19. 24. There is saith the wise man a subtiltie that is fine but it is vnrighteous and there is that wresteth the open and manifest lawe Verily there is nothing so euident nothing so manifest but these men haue a speciall facultie to turne it out of the way that it would goe and by a distinction of this maner and that maner to set a meaning vppon it which neuer came into the meaning of him that wrote it In which practise and occupation it falleth out with them which Ireneus sayd of the heretickes of his time b Iren lib. ● cap. 1● There is none perfect amongst them but such a one as doth not ably cogge and lye Indeed lyes cannot be defended but by lying and false gloses must serue to maintaine false and erroneous assertions Which is not a litle to be seen in this libell or pamphlet which I haue here to refute the Authour whereof taketh vpon him lyke a cunnyng Alcumist to turne euery thing into what he list as if he supposed vs to be men bewitched and transformed into beastes sticketh not to make such constructions of the scriptures and Fathers sayings as no man that hath but the common reason and vnderstanding of a man can but see to bee leaudly and vnreasonably deuised Wherat I should the lesse maruell if they were only this mans deuise I would impute this folly to him onely But now hee hath taken the most of them out of their learned Treatises forsooth to which he oft referreth me as if they were the Oracle of all truth So that the spirit of this phrensie and madnesse goeth through the heades of them all whereby it commeth to passe that they take delight in those things which they cannot but know to be absurd That their maisters know so much it seemeth to vs apparant for that they forbid their scholers and followers to be acquainted with any of our writings wherein theyr absurdities and falshoods are layd open and wheras we in answearing them propose both theirs and ours indifferently to all men to be iudged of they giue their pupils some libertie to read their bookes but it is damnation for them to touch any of ours Such schollers would be suspicious of such maisters but that they are maruellously blinded with preiudice and selfe will Now as many other by other occasions so I the least of all by occasion offered to me haue taken vpon me for this present matter to shew I will not say how vainly fondly but wickedly and vnshamefastly they deale in peruerting they call it answering

spiritually vnderstood it shall giue you life Otherwise as Origen saith There is in the new Testament a letter Orig. in Leuit. hom 7. which killeth him that doth not spiritually vnderstand it For if thou follow according to the letter that that is written Except ye eate the flesh of the sonne of man drinke his blood that letter killeth For saith S. Austen it seemeth to commaund a horrible fact and hainous Aug. de doctr christ lib. 3. c. 16. matter Therfore it is a figure willing vs to communicate of the passiō of Christ and profitably to laie vp in our memory that his flesh was crucified and wounded for vs. Be hold and consider well what these men teach you that the spéeches which are vsed as touching eating and drinking the flesh and blood of Christ are figuratiue speeches that they are not literally to be vnderstood that we doe not bodily eate Christs flesh and drinke his blood And this is the plaine truth and simplicitie of the Fathers teaching the euidence whereof cannot be auoided but by those shifts which I mentioned before We extenuate them we excuse them by some deuised lie we oft denie them or faine of them some conuenient meaning But you vrge the circumstance of the text Which shal be giuen which shal be shead c. Marke well the speeches say you An argument péeuishly alleaged by Friar Campian and nothing at all to the Camp Rat. ● purpose For when we say that bread and wine are the Sacraments of the bodie and blood of Christ do we not meane of the bodie which was giuen and the blood that was shead for vs Do we teach the receiuing of the bodie blood of Christ by faith any otherwise then being broken and shead for the forgiuenesse of our sinnes When S. Aushen saith The signe of the bodie Tertullian a figure of the bodie expounding the words This is my bodie do they not vnderstand Which is giuen c. This reason you may verie well spare hereafter The speeches you say are wonderfull as most true Yet the spéeches M. Spence are not so wonderfull as the things themselues that our wretched and sinfull bodies should by these Sacraments through the working of the holie Ghost be really and indéed vnited ioyned vnto the bodie of Iesus Christ being in heauen so as to be his members flesh of his flesh and bone of his bones and receiue thereof such vertue and power as that though they be buried in the earth and consumed to dust and ashes yet they should be raised vp againe and made partakers of immortalitie and glorie that God should hereby effectually communicate and impart vnto vs the inestimable riches of his grace and the whole fruite and benefite of whatsoeuer Christ hath done or suffered in his bodie for mankinde forgiuenesse of sinnes iustification sanctification the blessing fauou● of God and euerlasting life You may know M. Spence what your owne Oration saith Some not without probabilitie expound the truth of the flesh and blood of Christ to be the efficiencie thereof De consecr dist 2. cap. species that is the forgiuenesse of sinnes We adde somewhat to this probabilitie when we teach in the Sacrament a true and effectuall vniting of vs to the bodie of Christ whereby he dwelleth in vs and we in him he is one with vs and we with him whereby as he hath taken vpon him what is ours sinne and death so he yéeldeth vnto vs what is his righteousnesse and euerlasting life Which vnion with Christ is wrought in all those and in those only which do with true and liuely faith receiue these holie mysteries where as that Capernaitish eating and drinking of Christs bodie and blood which your doctrine yéeldeth is common to all gracelesse and prophane persons that I say nothing of those monstrous blasphemous and horrible conceits which some of your captaines haue fallen into by defence thereof But yet further you alleage the vniformenesse of the wordes of Christ in the Euangelists Mat. Mar. Luc. And in S. Paul 1. Cor. 11. all saying This is my bodie wheras the scripture where it meaneth not a thing literally doth vary in the vttering of it Which you speake vppon the warrant of some Allen or Parsons or Seminarie reader telling you so and you haue beléeued it But they haue deceiued you both in the on and in the other For in the like matter you shall find in Moses law by an vniforme and constant spéech that the sacrifices of the law are called expiations propitiations and attonements for sinne which were not so indéed but they were so called sacramentally because they were types and figures seales and assurances of the true attonement which should be wrought by the bloodsheading of our Lord Iesus Again if you had looked in S. Luke and Luc 22. 20. 1. cor 11. 25. S. Paul you should haue found the words This is my blood expressed by such maner of spéech as tendeth directly to the ouerthrow of your transubstantiation For there it is said This cup is the new Testament in my blood c where I hope you will not say that the cup is transubstantiated into the Testament but that the wordes must be figuratiuely vnderstood Then you must say that the cup that is the outward and visible element of wine deliuered in the cup is the seale of the new Testament couenant of grace which is dedicated and established by the bloodsheading of Iesus Christ by which seale we haue assurance offered vnto vs to be partakers through Christ of those benefits which God hath promised vnto the faithfull in the same Testament the summe whereof is set downe by the Prophet Ier 31. 32 c. Now if any man should take it thus Ier. 31. 32. This cup that is this my blood in the cup is the new Testament in my blood your selfe would say he spake foolishly and absurdly Thus therefore your collections from the text are no collections Some of your owne side no meane men haue confessed indéed that transubstantiation cannot be enforced by the words of the text In truth it cannot God open your eyes that you may sée his truth and subdue the affections of your heart that you may yéeld vnto it By that litle spéech which I haue had with you I perceiue you are too too far in loue with that whoore of Rome She flattereth you and maketh shew of goodly names and pretendeth great deuotion as the harlot in the Prouerbes I haue peace offeringes to day haue I paide my Prou. 7. 14. vowes and you beléeue whatsoeuer she saith vnto you I shewed you the expresse testimonies of the Fathers gainsaying her as touching the bookes of Canonicall scriptures but you thinke she may approue them for Canonicall which were not so with the Fathers I declared the impudencie of the Rhemish glosers in auouching the storie of the assumption of the virgin Mary controlled by their owne computation of

alreadie and therefore it will not serue the Answerers turn to carry him so farre as he would faine go That which he mentioneth first of false Gréeke is but his péeuishnesse and malice Beza nameth it Solaecophanes which is a figure noting an appearance of incongruitie by departure from the vsuall and ordinary course of Grammar construction The same hee noteth may be excused in this place as being borrowed from an Hebrew manner of speaking And whereas g Discou ca. 1. sect 39. Gregory Martin without regard of his owne credit auouched that not one example could be brought of the like constructtō to be resolued as Beza translateth this M. Fulke sheweth him diuerse the very same in all respects as Col. 1. 26. Apoc. 1. 4. 5. and 3. 12. and 8. 9. And therefore a man might haue said to him as Austen saide to Iulian the Pelagian heretike h August cōt Iul. Pelag●li 5. cap. 2. I am sory that you should so abuse the ignorance of them which know not the Greeke tongue that you would not feare the iudgement and censure of them that haue knowledge of it As touching the other point Beza indéed vpon some coniecture supposeth that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is shed for you might happily be added from the margin into the text as in other places sundrie haue obserued But yet he fréely and ingenuously confesseth that he found them in all copies generally that he saw and therefore leaueth them in the text entire and whole and translateth them as the words of the holy Ghost No man denieth the words no man maketh question of them but receiueth them for Canonicall scripture Therefore all that the Answ saith in that respect is but vaine cauilling Let vs consider the words of the text which he saith are so against vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup is the new Testament in my blood which is shead for you Here saith he the words which is shead for you must by the order of construction be referred to the cup and so the cup that is to say that in the cup shall be said to be shed for vs which must néeds be vnderstood of the blood of Christ whereof it must follow that that which was in the cup was the blood of Christ I answere him that there is no necessitie by the Gréeke construction to referre those words to the cup as is proued by the examples of the like construction before alleaged And in this point G. Martine was so taken tardie by M. Fulke for his bold asseueration that I doubt it was one matter that killed his heart The Answ by some secret intelligence belike hath learned to vrge the matter otherwise and leaueth Martin to go alone He denieth not therefore but that the like incongruities may be found but demaundeth reason why we should translate it to a sense that admitteth incongruitie of spéech and refuse the sense wherein the text is congrue inough Reasons inough haue bene giuen but they are not yet confuted and therefore it was folly to make any further mention of this matter First there is not found any one of the auncient Fathers either Gréeke or Latin that taketh the words otherwise then as we translate them Secondly i Basil Ascet defin 21. S. Basil expresly readeth the Gréeke according as Beza translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In my blood which blood is shed for you Whereby it is apparant that either the text was so read at that time as is likely for that Basil in that booke setteth downe th● very words of the scripture or at the least that he being a Bishop so famously learned and most ●loquent in the Gréeke tongue tooke the construction and sense of those words to be no otherwise Thirdly Erasmus in his translation dedicated to Leo the tenth Bishop of Rome and approued by him at which time he was knowne to be no enemy to Transubstantiation yet translated those words as Beza doth being a man I trow as well séene in Gréeke construction as Gregorie Martin was Fourthly what reasonable man will déeme that the Euangelist or Christ himselfe would thus speake This blood which is shedde for you is the newe Teshament in my blood or thus This blood is the newe Testament in my blood which I alleaged to the Answerer to be an absurd tautologie and he speaketh nothing at all whereby to defend it Moreouer it séemeth strange to me that the Euangelist setting downe the proper name of bloud to which shedding must be applied and that betwixt the word cup and the mention of shedding should notwithstanding intend the word shed to be referred rather to the cup which is further of and to say that the cup was shed for vs then to the proper name of bloud which is next vnto it and to which it properly belongeth Againe the bloud of Christ could not be in the cup without being shed and separated from his bodie and to this end did Christ beside the Sacrament of his bodie institute seuerally and distinctly the sacrament of his bloud thereby to betoken the shedding the issuing forth the seuering of the same bloud from his bodie in his passion for the forgiuenesse of our sinnes in respect whereof he saith This is my bloud which is shed for you Nowe his bloud was not shed or seuered from his bodie but in his passion For hee shed not his bloud twise Therefore the wordes of shedding cannot be referred to that in the cup. Seuenthly the bloud of Christ as the k Bellar. tom 2 con● ● lib. 1. cap. 11. Papistes themselues confesse is not in the cup till the wordes of consecration be all spoken Therefore when Christ had sayd no more but This cup the bloud was not yet there but onely wine and therefore the words which is shed for you cannot be referred to the cup because it was not wine which was shed for vs. Further also the Answ saith straightwaies after that Christ began to his Disciples of that which was in the cup. But wee cannot beléeue that Christ did eate himselfe or that he dranke the very bloud of his owne body Therefore we beléeue not that that in the cup was the bloud that was shedde for vs or that the Euangelist would intend to say This cup which is shed for you Last of all the Answ fellowes of farre greater worth then himselfe confesse partly that there is not at all partly that it may be iustly doubted whether there be or not any place of Scripture sufficient to prooue Transubstantiation as I haue before shewed Therefore they graunt that this place doth not necessarily require any such construction as whereby Transubstantiation should be concluded Whereby they giue to vnderstand that they themselues do know that all that they say both of this place and others is nothing els but cauilling without any certaine ground or assurance of truth These reasons I take it are sufficient and strong