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death_n	pass_v	sin_n	world_n	8,505	5	5.3728	4	true

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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

will not graunt in any wise Therefore consequently he must forgo his sacrifice The mad Iesuit could not tell what to say to this point and yet was resolued to say somewhat He saw it faulty which his fellowes had set downe and yet neither was hee able to resolue the matter so but that he is ouerthrowne by his owne grounds And therefore he speaketh warely with Arbitror I suppose as fearing least he himselfe should be taken tardy I maruaile that he béeing at Rome so néere the Pope the Oracle of the Church who pronounceth without errour from his consistory chaire could not obtain of him the certaine and vndoubted trueth of this matter but must thus féede men with his owne vaine ghesses and supposals The trueth is neither the Pope himselfe nor both his Seminaries of Rhemes and Rome doe know what to determine of this point and should not we be wise men to beléeue them as touching a sacrifice of which they themselues are not agréed how it is done or wherein it doth consist But the nullity of this fained and counterfait sacrifice I further shewed before by answering the obiection concerning the Fathers often speech of sacrifice For I declared that they themselues plainly expound themselues not to meane any true reall sacrifice properly so called but onely a mystery a sacrament a resemblance a remembrance of a sacrifice as their owne wordes alleaged doe testifie To this he saith that those testimonies doe prooue that there is a commemoration indéede of Christes death and sufferings but not that they doe not in their sacrifice really and indéede offer his body Then he telleth me full wisely what difference there is béetwixt vs and them that we say there is a memory of Christ himselfe as being absent and they say there is a memory of his one onely sacrifice that is of his death Herein he saith lieth the narrow issue to put a difference betwixt Christes death and Christ himself importing hereby that there is a remembrance of Christes death in the Masse and besides that a true and reall offering of Christ himselfe This he telleth me is the state of the question which we alwaies start from and will not sée Where I may say of him as S. Austen said of the Hereticke u August cōr aduer legis prophe lib. 1. cap. 23. Quàm eleganter sibi videtur iste verba discutere atque discernere nesciens quid loquatur How trimly doeth this man seeme to himselfe to sifte and discerne wordes and speeches and knoweth not what he saieth For first where he saith that their sacrifice is onely to commemorate the death of Christ once past hée crosseth his owne assertion For if they onely commemorate the death of Christ then they doe not really offer him If they doe really offer him they doe not only commemorate his death Secondly he saith that there néedeth not now any newe oblation or sacrifice for sinne after Christes death already past because his death is still sufficient and auaileable to take awaye sinne and yet hee addeth that the same death of Christ giueth force and vertue to their sacrifice which they say is a sacrifice propitiatory to take away sinne If there néede no other sacrifice for sinne after Christes death howe doeth his death giue force and vertue to their sacrifice for sinne Belike hee woulde haue vs to vnderstand that their sacrifice is but a méere fansie and no sacrifice in deede Surely it is folly w Vigil cont Eutych lib. 4. as Vigilius saith For a man to goe about to refute that which withall hee is proued not to deny Thirdly where he saith that wee would haue the Sacrament a remembrance of Christ himself whereas they intend it of his death he sheweth himselfe to bee too much delighted with idle talke For if hee haue but common sense he may vnderstand by that that I said vnto him that we vse the Sacrament entirely as a remembrāce of Christs death and so defend it against their counterfaite and imagined reall sacrifice Fourthly he saith againe we are commanded beside the memory of Christes death to offer the same death in a sacrifice to God and yet after he saith it is onely to be recorded figured and represented But to passe ouer these ouerthwart and crosse fancies of brai●sicke and vnstable heads which confound themselues in their owne spéeches and taking vppon them to be x 1. Tim. 1. 7. the only Doctors of the Law yet vnderstand not what they speake nor whereof they affirme Let vs come to the state of the question which hee setteth downe namely whether beside the memory of Christes d●ath and passion there be in the Masse a true and reall offering or sacrificing of the body and bloud of Christ In which point we haue dalied maruailously all this while and haue béene greatly too blame for going so wide from the question proposed For the question hath béene whether the body and bloud of Christ be verely and in déede offered or sacrificed in the Masse or not and we haue still very directly proued that the body and bloud of Christ is not verily and indéed offered or sacrificed in the Masse that there is not any sacrifice done for sin in the Masse truely and properly so called that the Masse is an abhominable sacriledge and wicked profaning of the Sacrament of Christ For first if they will defend a sacrifice they must defend it by the institution of Christ But let it bee resolued what a sacrifice is and what is there in the institutiō of Christ that giueth so much as any shadow of a sacrifice y Bellar. tom 2. de Missa lib. 1. cap. 2. To a true sacrifice saieth Bellarmine and that truely is required that that which is offered to God in sacrifice be verily destroied that is be so changed as that it cease to be not onely in vse but in substance that that it was before But what is there in the action of Christ answerable to this condition of a sacrifice Is there any man so madde as to say that the body of Christ was there verily destroied or is there any shew of any such matter it is more then senselesse to imagine it Nowe it hath beene shewed before what a srurre the Iesuit keepeth to vpholde the sacrifice of the Masse together with this definition and yet all in vaine Moreouer where may we haue it assured vnto vs that Christ did sacrifice himselfe twise The Scripture precisely telleth vs that he offered himselfe but once which was by his death z Heb. 7. 27. He needed not daily to offer vp sacrifice for that did he once when he offered vp himselfe a Cap. 9. 12. By his owne bloud entred he in once into the holy place b Cap. 9. 26. In the end of the world hee hath appeared once to put away sinne by the sacrifice of himselfe c Cap. 9. 27. As it is appointed to men to die once so Christ

b clem Apost consti li. 6. ca. 23. Euseb de vita constant lib. 4. cap. 45. Concil Constanti 6. ca. 32. calling the one blouddy as being properly a sacrifice the other vnblouddy as being so but vnproperly and onely in a mystery as the place of Clemens whosoeuer he was doth plainely shew affirming it to bée celebrated by signes of the body and bloud of Christ not by the body it selfe and that of c Oecumen in Heb. 5. Oecumenius out of Photius that Christ first offered an vnblouddy sacrifice and then afterward hee offered his owne body also manifestly declaring that the vnblouddy sucrifice was not indéede the offering of y● body of Christ yet to offer the blouddy sacrifice of Christes death in an vnblouddy sacrifice of his body to apply vnto vs the vertue of his bloudy sacrifice is a mishapen monster lately begotten in the time of Antichristian desolation and such as the ancient fathers neuer dreamed of And wisely did he deale to tel me that he could shew much and yet to shew nothing at all Now he telleth me againe here that which for enlarging his answere he hath so often idlely and vainely repeated that they are not of opinion that Christ suffereth or is slaine in their sacrifice which he saieth is an imagination fit for my merry gentleman the Athenian But surely it will fall to Doctor Allen to be that merry gentleman For he in great sadnesse telleth vs concerning Christ in their sacrifice That hee is d Allen. de Eucharist sacrif cap 1● Verè mactatur verely slaine and offered in sacrifice and I hope the Answ wil take Doct. Allen for a Catholicke though he say that neuer any Catholicke did so write But let that passe as an vnsauery dreame of a drousie Cardinall the Answ will not say so Yet he may as well proue by the sayings of the Fathers ● that Christ dieth and is crucified again in this mysterie as that he is verily sacrificed séeing that as I shewed him they no lesse plainly affirme the one then they do the other But the letter is not to be forced in the one What reason then so much to force it in the other Nay because they teach vs that the passion death of Christ is the sacrifice which we offer and the passion of Christ is here to be vnderstood not in the truth of the thing but in a signifying mysterie as S. Austen speaketh it foloweth that the sacrifice which we offer as touching y● present act must be vnderstood a sacrifice not in the truth of the thing but in a signifying mysterie But here the Answ would saine lift me vp before I am downe telling me first that mine argument is against art because the forme is negatiue in the third figure But the man without doubt hath forgotten his Logicke For what proposition of all these is negatiue I maruell Mary this forsooth The passion of Christ is here to be vnderstood not in the truth of the thing but in a signifying mysterie and so the conclusion But if I should say to him that Campian and his fellows were executed not for religion but for treason would he not take it that I spake verie affirmatiuely that they were executed only for treason And why then could he not cōceiue that when I said The passion of Christ is to be vnderstood as touching the Sacrament not in the truth of the thing but in a signifying mysterie I affirmed this that the passion of Christ is to be vnderstood only in a signifying mysterie and the conclusion answerable thereto His Logicke rule of the negatiue particle Post copulam would haue taught him to vnderstand both the propositions affirmatiuely as I set them downe and then the forme shal not be negatiue in the third figure But this being made good the Maior or first proposition he saith is false if I meane it as I must that the passion of Christ is the whole sacrifice For there is as he saith beside the memory of the passion of Christ a reall offering also of the body of Christ The Maior is the saying of Cyprian as I alleaged e Cypri lib. 2. Epist 3. The passion of Christ is the sacrifice which we offer Yea but he saith not that it is the whole sacrifice saith the Answerer He saith not so indéed but yet his words import no lesse to any mans vnderstanding that is not froward But if that be not hence assured yet was it otherwise manifestly inough proued by the words of Prosper though the Answ would not see it because it should haue preuented him of his answere f Prosper in Psal 12● What propitiation is there saith Prosper but sacrifice and what sacrifice but the killing or death of that lambe which hath taken away the sinnes of the world Now if there be no sacrifice of propitiation but only the death of the lamb● that is the passiō of Christ as Prosper teacheth then the passion of Christ is the whole sacrifice that we offer Let him adde hereunto the words of S. Austen who telleth vs thus g August con aduer leg proph l. 1. c. 18 For the singular and only true sacrifice the blood of Christ was shed for vs. The bloodshedding of Christ then is the only true sacrifice therefore there is no other true sacrifice of Christ himselfe The bloodshedding of Christ is only represented in the Sacrament by a signifying mysterie and not performed in the truth of the thing Therefore the whole sacrifice that we offer is a representation only of a sacrifice by a signifying mysterie not any reall sacrificing in the truth of the thing Let Iustinus Martyr further iustifie this matter who auoucheth plainly h Iushin Martyr dial cum Tryph. That praiers thanksgiuing are the only sacrifices that Christians haue receiued to make that by their drie and moist nourishment that is the Sacrament or elements of bread and wine they may be admonished of those things which God the sonne of God hath suffered for them The Sacrament then of drie and moyst nourishment that is the Lordes supper contemeth no other sacrifices but praiers and thanksgiuings neither haue Christians receiued to vse therein any other sacrifice as Iustinus Martyr expresly defineth Then it followeth that Christians haue not receiued that which Papists teach to make any reall offering of the body of Christ but only an Eucharistical offering of the passiō of Christ in calling to minde by the vse of this holy Sacrament what God the sonne of God hath suffered for them Basil also witnesseth the same writing vpon these words of the prophesie of Esay i Basil in Esay cap. 1. What haue I to do with the multitude of your offerings c. God saith he reiecting multitude of offerings requireth of vs one namely that euery man reconcile and offer himselfe to God yeelding himselfe by reasonable seruice a liuing sacrifice offering to God the sacrifice of praise For the

defiled clothes Our cleannesse then is in Christ not in our selues in his innocency we appeare before God vndefiled and whiter then snow Not but that God cleanseth vs inwardly also but this clensing is yet but in part and therefore we haue still néed of a couer to hide the remaines of our vncleannesse Therefore howsoeuer the Answ scorneth a curtaine as he speaketh to be drawne before him to couer his sinnes yet S. Bernard embraceth the righteousnesse of Christ as a cloke or garment for that purpose O Lord saith he r Bernard ●● Ca 〈…〉 〈◊〉 I will make mention of thy righteousnesse onely for that is mine also For thou art of God made righteousnesse vnto me Should I be afraid least that one righteousnesse be not enough for vs two It is not a short cloke or garment which cānot couer two Thy righteousnes is for euer It is large and euerlasting and shall largely couer both thee and me And in me surely it couereth a multitude of sinnes but in thee O Lord what but the treasures of pietie the riches of goodnesse With this garment we desire to be clothed and to be found in Christ as ſ Phil. 3. 9. S. Paul saith not hauing our own righteousnesse which is by the law but the righteousnesse which is by the faith of Christ as knowing that otherwise we can neuer endure to stand before the face of God But we say saith the Answ that we haue inherent iustice If he haue so let him reape the benefite thereof but if a sinfull man haue opened his mouth against heauen and said I am iust his own conscience shall scourge him for it in due time Contrariwise he derideth imputed iustice as an ape of iustification but let him remember that therein he hath reuiled t●e spirite of God who in the fourth to the Romanes hath by that word expresly set forth the iustification of man before God t Rom. 4. 5. 6. 3. 23. To him that beleeueth in him that iustifieth the vngodly his faith is imputed for righteousnesse Dauid declareth the blessednesse of the man to whom the Lord imputeth righteousnes without works Abraham beleeued God and that was imputed to him for righteousnesse And this is not written for him onely that it was imputed to him for righteousnesse but for vs also to whom it shal be imputed beleeuing in him that raised vp Iesus our Lord from the dead c. Where saying in the future tense It shall be imputed to vs after that he had béen now a long time a worthy Apostle of Christ hee giueth to vnderstand that that imputing of righteousnesse without works as he hath before termed it was not only in the beginning but still to be his and our iustification in the sight of God and so excludeth that friuolous and shifting distinction of first and second iustification But thus doth the Apostle expresly auouch imputed righteousnesse And I maruell that the Answ and his fellowes thinke so strangely of imputing the righteousnesse of Christ vnto vs who yet defend the like imputing of the righteousnesse and merites of other men This they teach and practise as u Rhe. Annot. 2. Cor. 8. 14. concerning their own beggerly and sinfull de●otions their moonkish and frierly obseruations their workes of supererogation whereby they merite further then is néedfull for themselues and appoint this ouerplus to serue for the helpe and benefite of other being dispensed applied and imputed vnto them by a pardon from the Pope or from such as to whom he giueth commission in that behalfe So the Friars héere in England made men beléeue that w Out of the copy of a pardon graunted by the armel●te Friers in London in the yeere 1527. they gaue them participation of all the masses praiers fastinges watchinges preachings abstinences indulgences labours and al good workes that were done by the brethren of that order being heere in England Now with what face do these men denie that to the righteousnesse of Christ which thus blasphemously they yéeld to the supposed righteousnesse of sinfull men But so drunke are they with their owne fansies that whatsoeuer the holy Scripture saith it is but apishnesse if it be contrarie to their conceipt His description of iustification is but his owne and his fellowes deuise the bastard of the Iesuites and schoolemen Let him burie it where it was borne S. Paul by the spirite and word of God purposely treateth of iustification to the Romanes and Galatians to teach vs what it is and wherein it consisteth Him wee followe and out of him describe and set forth iustification in that maner as I haue declared before But to countenance his matter he nameth S. Austen againe in this place The best is hee doth but name him I must tel him that either he neuer read S. Austen or else vnderstandeth him not We confesse according to the word of God and the doctrine of S. Austen taken from thence that God iustifying vs and receiuing vs into his fauour by faith in Christ doth giue vnto vs his holy spirite to renew vs to holinesse and righteousnesse of life wherein wee are to encrease from day to day But yet this newnesse is not such in this life as whereby we can stand iust before the iudgement seate of God Nay we haue still to crie out x Rom. 7. ● 4 Vnhappie man that I am who shall deliuer mee from the bodie of this death and againe y Mat. 6. 12. O Lord forgiue vs our trespasses and againe z Psal 143. 2. Enter not into iudgement with thy seruaunt For in thy sight shall no man liuing be found righteous Thus hath Christian wisedome taught vs to confesse but what meaning doth Popish wisedome teach vs to make of this Christian confession We say forgiue vs our trespasses saith the Answ for veniall slips which hinder not iustice And this he falsly collecteth out of a place of S. Austen where there is no mention or word of any such thing But I alleaged to him that S. Austen affirmeth that the very Apostles themselues were to say so for this reason a August in ●sal 142. because no man liuing shal be found iust before God The Answ saith we say so for veniall slips which hinder not but that a man is iust S. Austen saith the Apostles themselues were to say so for this cause because no man liuing shall be found iust before God Why doth hee passe ouer this without answere and without proofe affirme that which is héereby ouerthrowen As for veniall sinnes we knowe none as touching their own nature because the scripture absolutely saith b Rom. 6. 23. The reward of sinne is death and c Gal 3. 10. Cu●sed is euerie one that continueth not in all thinges that are written in the law Therefore he that offendeth in any thing whatsoeuer is accursed by the lawe and the end of the curse is d Mat. 25. 41. euerlasting fire as our Sauiour Christ

conteined in the Roomish sacrifice wherby they haue made a mockery of the sonne of God and troden vnder their féete as a vile and base thing the sacred blood of Christ whereby we were redéemed But séeing that the applying of Christs death consisteth not in sacrificing with what reason do these men teach a sacrifice to apply the death of Christ vnto vs Why could they not as well without any new sacrifice make the priestes Memento and his intention a meanes to apply Christes death vnto vs as giue him power to sacrifice Christ againe and to apply that sacrifice to whom he will and by that to apply the other sacrifice of his death And what if the priest neuer so much as thinke vpon Christs death in his Masse but mumble it vp without consideration thereof how shall we thinke that he doth apply the death of Christ Last of all why may they not with as good reason say that Christ must be borne againe to apply vnto vs the benefit of his birth that he must suffer die and rise againe to apply vnto vs the vertue of his passion death and resurrection as that he must be sacrificed againe to apply vnto vs the benefit of his former sacrifice The former are absurd the Answ will say but by no reason which shall not also proue the absurditie of the latter The truth of applying as the verie word sheweth consisteth in offering and giuing of Christ vnto vs and our receiuing of him This is set foorth in the Sacrament by words of application Take ye eate ye and againe Drinke ye all of this where the bodie of Christ crucified and his blood shed for the forgiuenesse of our sinnes are by the outward elements as by seales and pledges proposed vnto vs and we willed to accept and receiue the same Which we do by true and liuely faith through the working of the holy Ghost and so are made partakers of the benefits of his death and passion to iustification and euerlasting life And this is the only meanes of application which the scripture teacheth briefly set downe by Saint Paul Rom. 3. c Rom. 3. 25. Him hath God set foorth to be an attonement not by continual offring him in sacrifice but by faith in his blood by faith I say apprehending and laying hold on him both in the hearing of the word and receiuing of the Sacraments Herein is our receiuing of Christ as S. Iohn sheweth expounding d Ioh 1. 12. receiuing by beleeuing so many as receiued him that is so many as beleeued in his name Now the papists ouerthwarting the ordinance of Iesus Christ make litle or no regard of Take ye eate ye being the two meanes of application appointed by Christ and practised by the primitiue Church but tell vs of a continuall sacrificing of Christ which doth by the intention of the priest for the very worke wrought obteine grace and apply vnto vs forgiuenesse of sinnes But in this point beside their manifest departing from the ordinance of God they again commit high treason against God in that they aduance so many other their abhominable and hatefull deuises to ride in the same chariot with the sacrifice of the body and blood of Iesus Christ For all the filth and rifraffe of the church of Rome whereby they wickedly teach men to séeke forgiuenesse of sinnes is shadowed and coloured with this conceit of applying vnto vs the death of Christ The sufferings of Saintes and Martyrs are e Rhe. Annot. Col. 1. 24. satisfactions for our sinnes they say But how Marry forsooth they take this vertue and force from Christs death and as a particular medicine apply vnto vs the generall medicine of his passion Their crossings their f Rhe. Annot. Mat. 10. 12. 1. Tim. ●5 Summe of religion taken out of Bristow and the order of confession Bishops blessings their holy water their Popes indulgences pardons their shauen crowns their munkish orders their whippings their shrifts their pilgrimages and offerings to idols their mumbling on their beades their Agnus Deis their kissing the pax and the remnant of this absurd rabble are very helpfull to the forgiuenesse of sinnes because as the Masse doth so do all these apply vnto vs the death of Christ Thus they haue multiplied their deuises as the starres and filled the world with their e●chauntments and sorceries of other sacrifices merits and satisfactions of their owne to giue effect and working to the sacrifice merit and satisfaction of Iesus Christ And these bastard and misbegotten trumperies because they are of themselues so apparantly iniurious to the crosse of Christ that the diuel thought they would neuer go for sale-able ware whē they should be examined and tried except some deceitfull colour were set vpon them he hath therefore somewhat graced and countenanced with these termes of applying the death of Christ to mollifie and extenuate so much as might be the horrible blasphemy that is conteined therein And yet the blinde and ignorant people were not acquainted with this shift but persuaded themselues to find merit and forgiuenesse of sinnes in the méere exercise of these spirituall fornications and whoredomes whereto they were bewitched of their blinde leaders They might with as good reason haue tolde them that to runne a mans head against a wall to weare a straight paire of shooes vpon his féete to lie naked vpō thorns to eat wormewood and gall to wash his hands before meate are meanes merits of the forgiuenesse of sins They will say these things are fond Alasse blind men that cannot sée the like folly and madnesse in those things which they themselues approue But thus they haue iustled the blood of Christ out of place and fulfilled that which S. Peter prophecied of them g 2. Pet. 2. 1. There shall be false teachers which priuily shall bring in damnable heresies euen denying the Lord that hath bought them c. And through couetousnesse with feined wordes shall they make marchandise of you c. Of such feined and whorish counterfeit words the h Rhe. Annot. 2. cor 2. 11. 1. Tim. 4. ● c●ll 1. 24. pa●sim writings of Papists are very full not sauouring at all of the holy scriptures but arising méerely of their owne deuise to cloake and couer the monstrous and filthie abhominations of the Roomish harlot P. Spence Sect. 11. VVHere we say as you cōfesse that the testimony of one Gelasius or what other Doctor may not preiudicate the whole faith of them all generally we say so indeed yea we goe further and will yeeld you that Reijcimus singulos probamus omnes all of them togither or the greatest part of them consenting are the a The church of God is built vpō the foundations of the Apostles and Prophets Ephes 2. that is vpon the old and new Testament But here both old and new Testament are iustled out of their place and the Doctors are made the mouth eyes and spirite