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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

might more presume of his learning and reading as indéed he doth being as it séemeth far in loue with himselfe thinking nothing to be learned but that that he liketh of sitting vpon the circle of his owne braines and calling the scriptures and Doctors before him and charming them that whatsoeuer they speake or howsoeuer plainly yet they shall meane no otherwise then he will haue them to meane And straunge it is to sée what madde and vnreasonable meanings he fathereth vpon them whilest he séeketh to shift off their cleare and euident testimonies Which I perswade my selfe doe for the most part beare that sway in his conscience that he cannot extinguish the light thereof nor satisfie himselfe that he hath truly answered vnto them Whosoeuer he is I wish both him and you to remember that which S. Austen saith to Petilian the Donatist c August cont lite Petil. lib. 3. cap. 30. There is nothing more wretched or vnhappie then for a man not to yeeld to the truth wherewith he is so shut in that he cannot finde any way out Now if this matter had by your good dealing rested in priuate betwixt you me M. Spence as my intentiō was it should I wold not haue brought either your name or mine owne into this open light censure of men But sithence I perceiued both by your selfe and also otherwise that you had communicated the matter to your fellows who are wont to brag greatly both in corners and abroad if any thing of theirs remaine vnanswered truly howsoeuer you would be willing that I should sit downe as a conquered aduersary and so yéeld you some what wherof to triumph in secret amongst your disciples and followers and to be a means to subuert the faith of others I haue against this mischiefe thought it necessarie to publish this whole matter that though it be no good to you yet it may be good to them whom you séeke to hurt as Bernard saith d Bernard in Canti Ser. 6● though the hereticke arise not from his filth yet the Church may be confirmed in the faith To come to your words you thank me for wishing you good I would you had accepted of the good that I wished you and then I would haue accepted of your thankes But you differ from me in iudgement what is good If I iudge of good one way and you another way who shall be iudge betwixt vs. Not your part for I say they are partiall for you Not our part for you say they are partiall for mée I must answere you with Optatus his words against the Donatists e Optat. cont Parmen Donat. lib. 5. No iudgement of this matter can be found in the earth we must require a iudge from heauen But why knocke we at heauen when we haue here the testament of Christ in the Gospell S. Paul saith f 2. Tim. 3. 15. The scriptures are able to make a man wise vnto saluation through the faith which is in Christ Iesus If your iudgement did entierly depend vpon the scriptures you I should not differ in iudgement But whilest you set one foote in the scriptures another foote beside the scriptures and g Hilar. de Trinit lib. 1. take not your vnderstanding from the sayings of the scriptures as Hilary saith you should but labor to draw the scriptures to those fond opinions which you haue presumed without the scriptures I maruell not that you go lame and halting in your iudgemēt and I cannot yéeld to iudge with you because you iudge without God Tertullian of olde said but I would not haue you thinke he spake it of the Papists h Tertul. de resurr carni● Take from hereticks their Heathenish conceits that they may decide their questions only by the scriptures and they cannot stand As for your regard of truth how great it is appeareth by your froward and wilfull answeres wherewith you shut your eyes against the cleare sun-light rather séeking shifts to cast a mist before it then framing your selfe to walke in the comfortable light thereof But to let that passe I will now leaue you to be a looker on in this matter and will henceforth apply my selfe to him that hath taken vpon him to be the Answerer for you P. Spence Sect. 2. IF ye finde S. Chrysostomes place so expounded as I haue set downe then is it but a I alleage it to no other purpose then the words thēselues do manifestly yeeld See the answer wrangling to alleage it to the ende you do contrarie to Chrysostomes minde that is to vrge words contrary to the authors knowne meaning not caring for truth but to cauill If your thousand Bishops of Armen●a because of the b I opposed nūber against number neither to be followed for their multitude but for their reason and proofe number do in this point which without them you fauour otherwise beare such a swaie with you why shall not the number of Bishops in other matters do the like if partialitie of iudgement would permit you would you haue a reason why your thousand of Armenian Bishops yea if they were ten thousand were not herein meete iudges thē wo●e ye well they did wrangle as you do vpon Christes wordes against their owne consciences wres●ing words sillables to serue their sorie turne Why so Because the Armenians forsooke both the Latine and Greeke Church Anno dom 5 27. for that they condemned Eutyches and Dioscorus in the Calcedon Councell for denying the two natures of Christ and superstitiouslie they c But how or where do●h it appeare that they began to hold this point vpon that occasion held this point of wine alone fearing least the water mixed therewith should signifie Christs two natures as in the Greeke Latin Church it doth So that if your thousand Armenian Bishops moue you so you must be an Eutychian and for that cause must you forbeare water in the wine and then tell mee why your thousand Armenians must not moue you to hold with them that ●o childe is christened with water alone but with water and oyle as they hereticallie held besides many other d VVherof the Church of Rome hath verie great store toyish and most childish vanities I stand not vpon the validitio of the Trullane Canons of the sixt Councell but it is inough that besides their testimonie not de iure but de facto of the Churches mingling water with wine the s●me is otherwise by infinit testimonies proued to be vsed You condemne not you say the Churches that vse water and wine for that point but for their superstitious standing in it and shall not we condemne more iustly the superstitious contradicting humor of those that make a religion and a superstition to vse it with wine conteining so auncient and so vniuersall and so well witnessed a custome You dare not flatly denie it but you would haue it seeme only probable that Christ put water to the wine at

again in this mysterie his flesh suffereth for the saluation of the people and Cyprian We sticke to the crosse we sucke the blood and fasten our tongues within the wounds of our redeemer and Chrysostome againe Good Lord the iudge himselfe is led to the iudgement seat the creator is set before the creature he which cannot be seene of the angels is spitted at by a seruant he tasteth gall and v●neger he is thrust in with a speare he is put into a graue c. In which maner of speaking S. Hierome saith Happie is he in whose heart Christ is euerie day borne and againe Christ is crucified for vs euerie day and S. Austen Then is Christ slaine vnto Aug. ouaes● Euan. li 2. q. 33. euery man when he beleeueth him to haue bene slaine Doe you thinke that these thinges are really done in the Sacrament as the words sound that Christ indeed suffereth dieth is burted that we cleaue to his crosse c S. Austen telleth you The offering of the De cons dist 2. cap. Hoc est flesh which is performed by the hands of the priest is called the passion death and crucifying of Christ not in the truth of the thing but in a signifying mysterie Séeing then the passion of Christ is the sacrifice which we offer and the passion of Christ is to be vnderstood in the Sacrament not in the truth of the thing but in a signifying mysterie it followeth that that sacrifice is likewise ●o to be vnderstood not in the truth of the thing but in a signifying mysserie and therefore that the sacrifice which you pretend is indéed sacriledge as I haue termed it and a manifest derogation from the sufficiency of Christs sacrifice vpon his crosse As touching the matter of Transubstantiation I alleaged vnto G●las cont ●u y●h N●st you the sentence of Ge●as●●● Bishop of Rome There ceaseth not to be the substance or nature of bread and wine You answere me first that you suspect it to be corrupted by some of ours There is no cause M. Spence of that suspitiō but the shamelesse dealing of some leaud varlets of your side is notorious that way and infamous through all the Church of God Your owne clerkes cannot deny the truth of this allegation as they do not of many other sayings of the auncient Fathers as plainly contrary to your positions as this is Albeit Index Expurg in censura Bertrami they practise therein that which they professe in the Index Expurgatorius where they say In the old Catholicke Doctors we beare with many errours and we extenuate them excuse them by some deuised shift do oftentimes deny them and faine a conuenient meaning of them when they are opposed vnto vs in disputations or in contention with our aduersaries Indéed without these pretie shifts your men could finde no matter whereof to compile their answers But being taken for truly alleaged you say yet the whole faith of Christs Church in that point may not by his testimony be reproued against so many witnesses of scriptures and Fathers to the contrarie Whereas you should remember that Gelasius was Bishop of Rome that what he wrote he wrote it by way of iudgement and determination against an hereticke and therfore by your owne defence could not erre And if it had bene against the receiued faith of the Catholicke Church in those daies the heretickes against whom he wrote would haue returned it vpon him to his great reproach But he spake as other auncient Fathers had done before him as Theodor. dial 1. Theodoret He which called himselfe a vine did honour the visible elements and signes with the name of his bodie and blood not changing their nature but adding grace vnto nature And againe The Dial. 2. mysticall signes after consecration do not go from their own nature for they continue in their former substance figure and forme c. chrysost ad caesarium Monach August apud ●edam in 1. cor 10. Chrysostome thus Before the bread be consecrated we call it bread but the grace of God sanctifying it by the ministerie of the priest it is freed frō the name of bread is vouchsafed the name of the Lords bodie although the nature of bread remaine in it Austen thus That which you see is bread and the cup which your eyes also do tell you De consect dist 2 cap. ●oc est But as touching that which your faith requireth for in ●ructiō bread is the bodie of Christ and the cup is his blood And againe This is it which we say which by all meanes we labour to approue that the sacrifice of the Church consisteth of two things the visible forme of the elements and the inuisible flesh and blood of our Lorde Iesus Christ of the Sacrament and the matter of the Sacrament that is the bodie of Christ And that you may not take that visible forme of the elements for your emptie formes and accidentes without substance which and many other things your Censours aboue-named say The latter age of the Church subtilly and truly added by the holie Index Expurgat in censura Bertrami Ghost confessing thereby that these Popish sub●ilties were not knowne at all to the auncient Fathers take withall that which he addeth Euen as the person of Christ consisteth of God and man for that Christ is true God true man because euery thing conteineth the nature and truth of those things whereof it is made By which rule you may vnderstand also the saying of Irenee The Eucharist Iren. lib. 4. cap. 34. consisteth of two things an earthly and a heauenly namely so as that it conteineth the nature and truth of them both By these places and many other like it is euident that albeit in this Sacrament there is yéelded vnto the faith of the receiuer the bodie and blood of Christ and the whole power and vertue thereof to euerlasting life yet there ceaseth not to be the substance nature and truth of bread and wine Which is the purport of Gelasiu● his words By the Sacraments which we receiue of the bodie and blood of Christ we are made partakers of the diuine nature and yet there ceaseth not to be the subsance or nature of bread and wine The force of which words and of the wordes of Theodoret you shall perceiue the better if you know how they are directed against Eutyches the hereticke The hereticke in Theodorets Dialogues by a comparison drawen from Dial. ● the sacrament wold shew how the bodie of Christ after his assumption into heauen was swallowed vp as it were of his diuinitie and so Christ ceased to be truly man As said he the bread and wine before the blessing are one thing but after the blessing become another and are changed so the bodie or humanitie of Christ whereby he was truly man before is after-his ascension glorification changed into the substance of God But Theodoret answereth him Thou art

to you Bishops Priests and Deacons concerning the mysticall seruice Now if this were in this solemne manner agreed vppon shall we thinke that the same saint Iames would of his priuate authoritie without cause publsh another Liturgy to the Church And would not the Church vniuersally accordyng to the sanction and designement of the Apostles haue practised that forme of seruice which it cannot be proued to haue done Or if either of those Liturgies had bene of authority from such an Authour would Basill Chrysostome and others haue giuen forth other formes of Church-seruice not haue cleaued to the receiued and enioyned Apostolicke forme It were wel that these doubts were sufficiently cleared But the testimony of Gregory Bishop of Rome is inough to cracke the credit of these Liturgies who assureth vs t Gregor Mag. in Regist li. 7. cap. 63. that it was the maner of the Apostles to consecrate the sacrifice with saying onely the Lordes praier This giueth vs sufficiently to vnderstand that those pretended Liturgies vnder the name of saint Iames the Apostle where much is sayd beside the Lords prayer either were not at all or at least were not déemed authenticall at that time and therefore are of the same stampe with an 〈◊〉 number of ●ther forgeries and counterfeit writings which haue bene put fo●th in the name of the Apostles and other famous me● Of that Liturgy also which the sixth Councell mentioneth vnder the name of S. Iames Theodorus Balsamon testifieth y● in his time so long ago it was u Theodor. Balsa in concil Constant 6. can 32. not founde nor knowne but quite worne out amongst them Whereby we haue iust cause to thinke that these that now are are other counterfeits set forth since that time Basils Liturgy w Chemnie in exam Trident concil de canone missae by the old translation is one by the new translation another and yet it is sayd also that the Syrians haue a third differing from both the former This is iust cause to make a man suspicious of them all Of Chrysostomes Liturgy how often haue they bene told that although it be likely inough that he left some forme of seruice in his Church yet that there is now no certaintie what it was the differen●e of copies being such as it is one published by Leo Tuscus another by Erasmus another by Pelargus and yet Pelargus affirmeth that he hath séene another copie at Rome differing from all these In one of these Chrysostome himselfe is prayed vnto and these togither with y● other Liturgies are alleaged for inuocation of saints But x Epiphani haeresi 7 5. contra Aeri●nos Epiphanius testifieth that the Church in his time did pray for Saints Martyrs Apostles c. To pray for them and to pray to them stand not togither Epiphanius his testimony is true Therefore these Liturgies are certainly false Againe Chrysostome himselfe is prayed for yea Pope Nicholas and the Emperour Alexius are prayed for also who neither of them were borne some hundreds of yeares after S. Chrysostomes time If they will say that these names were put in as the maner is to put in the names of Princes and Bishops to be prayed for while they liue then how commeth it to passe that those names continue there still vnto this day and that the names of those that succéeded were not put in place of them It appeareth vndoubtedly that there was patching and adding not only of names but of prayers and ceremonies also according to the ●ustome of times and places and the will of those hucksters that had these things in handling Now séeing that although Proclus and others do mention such Liturgies of Basill and Chrysostome yet by meanes of such alterations patcheries and forgeries it cannot be certaine vnto vs what Basill and Chrysostome left in their Liturgies what folly is it in the Answ and his fellowes to face vs out with the names of Basill and Chrysostome in such sort as they do That many steps of antiquitie are yet remainyng in them it is not denyed but those are directly contrary to the practise of the Roomish faction in these dayes and therefore yéeld not any allowance to their proceedings And whereas there are diuers particles translated from those auncient Liturgies into their Masse by occasion wherof they vaunt themselues as followers of antiquity surely they deale no otherwise herein then y Irenae lib. ● cap. 1. Irenaeus reproteth the Valentinian heretickes to haue dealt with the holy scriptures Who gathered here and there wordes names out of the scriptures with the which they painted their horrible and accursed heresies y● men might beléeue that the scripture spake of those things which they wickedly taught against the scripture As if a man should take a precious and ●ostly image of a prince facioned by a cunnyng workeman and breakyng it in péeces should of the péeces of it make an il-fauoured image of a Foxe say that the same is the goodly image which such a cunnyng workeman made to resemble such a Prince For so haue they taken diuers péeces of the auncient Liturgies and turned them to other vse and meaning then euer was dreamed of by their Authors and as Irenee speaketh From that which is according to nature to that which is against nature and yet forsooth tell vs that their Liturgie hath example and warrant from all those that were vsed in former times The prayers which then were made to God for the accepting of the peoples gifts and offerings for the celebration of the Sacrament these men absurdly apply to the body and blood of Christ and appoint the Priest to entreate God that he will looke downe mercifully thereupon and accept them The old Liturgies vsed an open commemoration of the death passion and resurrection of our Lorde Iesus Christ that the people might be put in minde therof according to his commandement The Popish priest vttereth the words but is enioyned to vtter them in silence so that the people neuer haue the hearing of them The old Liturgies craued of God grace and heauenly benediction in behalfe of the people who togither were partakers of the communion the Masse kéepeth the words but excludeth the people from the communion The like dealing I noted before concerning the mixture of water and the like foll●weth in the next place concerning the name of the Masse By these 〈◊〉 〈◊〉 〈◊〉 such spéeches and doings borrowe ●or 〈◊〉 rather from the old Church-seruice they go about to da●le the eyes of ●en th●t they may not s●e their fraude and falshood But an ape will be an ape still though he be ●clothed in purple the Masse though it firmeth thus to be decked with ●●oures of antiquitie shall remaine nothing else but ●●ish this and abhominable idoll It is but apish 〈…〉 tation truly to keepe the words of the Fathers and so absurdly to vary from the 〈…〉 tise and meaning of the Fathers P. Spence Sect. 6. VVHether

〈◊〉 come of the Hebrue word so graue and learned writers 〈◊〉 〈◊〉 a That some as graue and learned as themselues of their owne side are ashamed to say the same that it were best for you first to disaproue their proofes if you can for it is so substantially done by them that I should but repeate their reasons here and so actum agere Who would weene any pith in this your cauill the dimissing of the Catech●mine E 〈…〉 min● and P●●nitentes was called Missa ●●go this whole celebration was not called Miss● b Belike the name of masse is a mungrell comming of Hebrue and Latin both of the Hebrue word M●sah as though one truth cannot stand with another Great learne● men are of the minde that the old Fathers especially c VVho cannot be found once to haue named Missarum solennia S. ●●gustine and S. Ambrose vse Missarum solemnia in the plurall number to declare that both the parts thereof that before the Catechumens dimission and the rest following beare all that name both which cannot stand with your dimission Touching receiuing in both kindes which by the way you talke of because you frame no argument about it my answere shall be to send you to our Treatises of that matter and Bellarmine l●b 4. de Sacramento from the tenth Chapter c. R. Abbot 6. THe deriuing of Masse from the Hebrue word Masah that the very originall of the word might séeme to import sacrifice ●s an il-fauoured whelpe lately tumbled out of the Iesuits kennell The word hath bene in vse these thousande yeares neuer in the Gréeke but in the Latin Church The most probable reason thereof giuen from time to time by Latin writers hath bene of the dimissing and sending away of such as did not communi 〈…〉 〈◊〉 a Gregor de exposi ord Roma li. 2. ex Cassandro in Liturg. 〈◊〉 gorie Bishop of Rome by b Isidor Origi lib. 6. Isid●re who 〈◊〉 〈◊〉 much in the ●ea●ching of Etymologies by c Cassian de canon orat psal modo li 2 cap. 7. Casseinus d Durand lib. 4. cap. 1. Durand e Beatus Rhena annot ●● Tertul. cont Marc. lib. ● Beatus Rhenanus f Polyd. Virgil de inuent rerum li. ● ca. 12. Polydore Virgil and others and shall we beléeue an vpstart Iesuit whom the Pope licked to his fashion but yesterday that it is deriued from an Hebrew word g Bellarm. to 2 de Missa lib. 1. cap. 1. Bellarmine himselfe is ashamed of this deriuation It is but euen as if some idleheaded fellow should imagine some proportion of letters or likenesse of sillables betwixt any Latin and Hebrew words and should fondly here upon face it out that the one is deriued from the other If the Answ would haue had his Masse from an Hebrew word he should haue taken it rather from the word Massah as being a temptation and prouocation of the Lordes wrath or from h Dani. 11. 38. Mauzim the name of that idoll which the abhomination of desolation shall worship in stéed of the true God and honor with gold and siluer and precious stones c. As Daniel speaketh and fitteth iust to the Popish Masse Now if Missa Masse had his originall from that custome of dimission as by the testimonies of the abouenamed it is most likely and as was proued before by the most auncient vse of the word then though in d●course of time custome brought the word to signifie the celebration of the Sacrament as in my former answere I noted that it did yet that altereth not I trow the deriuation of the word nor forceth it to séek another theame And if the Answ will not beléeue me in this point yet let him beleeue Gregory Bishop of Rome who applying it to the very celebration of the Sacrament yet giueth still the same reason of the name i Gregor apud Cassandrum in Liturg. Missa the Masse is therefore so called for that they which ought not to be present at the holie Sacraments are willed to depart which is the same as mitti to be sent away Therefore vnlesse by the voice of the Deacon those that do not communicate be willed according to the manner of our auncestours to depart the seruice which by the vsuall name is called Masse is not rightly performed Let Durand also witnesse the same though differing somewhat from Gregory k Durand Rat diui lib. 4. cap. 1. The Masse of the faithfull is so called of dimissing or sending away because that being ended euerie one of the faithfull is dimissed or sent away to his owne home Now here I must put the Answ in minde that I alleaged in my former writing that the custome of dimissing or sending away such as communicate not and of the communicating of all that are present is vtterly worne out in the Church of Rome so that they haue herein greatly swarued from antiquitie and haue kept the word M●ss● or Masse without the meaning of the word To which point be answereth nothing but yet let him ●stéeme with himselfe what censure Gregory in his wordes aboue-named for this cause giueth of his Popish Masse namely that it is not rightly and well celebrated Now then though his great learned men tell him that Missarum s●l●nnia with Ambrose and Austen do signifie both parts of the Masse that before the dimission and that after a wise saying of his who knoweth wel y● in his Masse there is no dimissiō at all yet that ●indereth not but that the Etymologie of the word Missa is the same still as I haue shewed out of Gregory and Durand Albeit I must tell him that as great learned men as they of whom he speaketh are out of doubt that neither Ambrose nor Austen euer ●●med Missirum sol●●ia P. Spence Sect. 7. FOr praying for the dead and that the dead rec●●ue benefit therby and gaine as Chrysostome term th●t nothing maketh it so plain as that Aerius by the testimonie of Epithanius Augustine and Philastrius was accounted not an hereticke but an Arch-hereticke euen as well for that point as for two or three other pretie Puritane opinions now greatly vrged And of whom was he so accounted euen of the a Not of the whole church for that point For many of the church held the same and yet were not accounted hereticks See the answere whole Church as by the testimonie of the forenamed it is euident who made their Catologue only of open notorious knowne condemned Heretickes And because you shall not be blinded in Chrysostome as though his praier for the dead were only thankesgiuing l●t Chrysostome interprete Chrysostome who speaking of this verie sacrifice called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice not only Liturgia and of the most reuerend and dreadfull part thereof I meane the Consecration in his booke of his Dialogue di Sacerdotio saith that the priest praieth to God that he will