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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

forsooth Gelasius must forget what he hath to proue and must say for you that the Sacrament is nothing but a signe and then howe serueth it for an argument against Eutyches if it be but bare brad in one nature onely whereas if you looke vpon the whole testimonie of Gelasius as I set it downe largely to you you shall see yea with halfe an eye that the meaning of these wordes An image and similitude of the body and bloud of the Lord is performed in the celebration of the mysteries is no other but this that his being in the Sacrament both in a diuine substance as himselfe tolde you and also ioyned with the naturall properties of bread is a figure and resemblance of his two natures remaining in heauen vnconfused Thus you care not howe foolishly you make the authour to speake so he affoord you wordes and sillables to make a shew Looke vpon Gelasius and bethinke your selfe I haue answered him at large Looke a in the end and there you shall find it because it was written before yours came to my hand I was loth to write it againe in his orderly place for that writing is somwhat painfull to my weake head and yeares Wherefore I craue you to beare with me in that matter R. Abbot 19. THe wordes of Gelasius are these An a Gelas cont Euty Nestor image or resemblance of the bodie and bloud of Christ is celebrated in the action of the mysteries or sacraments Héereby Gelasius giueth to vnderstand that the sacrament is not the verie bodie of Christ but the image and resemblance of his body It is more plaine by that which he addeth We must therfore think the same of Christ himselfe which we professe in his image that is to say in the Sacrament Marke how he distinguisheth Christ himselfe and the image of Christ The Sacrament therefore which is the image of Christ is not Christ himselfe Thus the wordes themselues doe manifestly giue that for which I alleaged them But the Answ telleth me that I alleage Gelasius héere contrarie to his owne meaning euen by mine own confession How may that be Forsooth I would before haue Gelasius his drift to be that as Christ is in heauē in two natures so héere vpon the earth in the sacrament is bread with the body and so both in heauen and héere would haue two seuerall natures but nowe in this place I would haue the Sacrament to be nothing but a signe and bare bread in one nature onely But hée knoweth that he speaketh vntrueth both in the one and in the other Of the former he himselfe hath acquited me before saying b Sect. 9. you would haue the Sacrament a memorie of Christ as though hee were absent Then belike I would not haue the bodie of Christ really present héere vpon the earth in the Sacrament Of the other I acquited my selfe in that very place which he taketh vpon him to answer For I added immediately vpon the alleaging of those words thus Yet are not the Sacraments naked bare signes as you are wont hereupon to cauill but substantiall and effectuall signs or seales rather assuring our faith of the things sealed therby and deliuering as it were into our hands and possession the whole fruite benefit of the death and passion of Iesus Christ To answere him to both in a word thus I say that as the water of Baptisme doth sacramentally imply the blood of Christ though the blood of Christ be in heauen so likewise the bread and wine in the Lordes Supper do sacramentally imply the bodie and blood of Christ though the same bodie and blood be in heauen and not vpon the earth And therefore neither did I before say nor do now that the Sacrament consisteth of two natures really being vpon earth but of bread and wine being on earth and the bodie and blood of Christ being in heauen the one receiued by the hand of the bodie the other only by the hand of the soule which only reacheth vnto heauen Againe as water in Baptisme is not therefore bare water because the blood of Christ is not there really present so no more is the bread of the Lords table bare bread although there be no reall presence of the bodie but it doth most effectually offer and yéelde vnto the beléeuing soule the assurance of the grace of God and of the forgiuenesse of sinnes That which he further addeth as touching the drift and purpose of Gelasius how lewdly it peruerteth his wordes and maketh them to serue fully for the heresie of Eutyches against which Gelasius writeth I haue declared before and so well haue I bethought my selfe héereof as that I doubt I may in that behalfe charge the Answ conscience with voluntarie and wilfull falshood and desperate fighting against God Pet. Spence Sect. 20. YOur terme of Seales applied to the Sacraments is done to an ill purpose to make the Sacramentes no better then the Iewes Sacramentes were To handle that matter would require a greater discourse which willingly I let passe But yet I must tel you that the said opinion is verie derogatorie to the a Vntrueth for the passiō of christ hath had his effect from the beginning of the world effect of Christes passion of the which the Sacraments of Christes Church take a farre more effectuall vertue then the Iewes Sacraments did Read our treatises of that matter for I list not to runne into that disputation R. Abbot 20. HE disliketh that I call the Sacramentes Seales Yet héere his owne conscience could tell him that we make not the Sacrament bare bread and wine as he and his fellows maliciously cauill Though waxe of it selfe b● but waxe yet when ●● 〈◊〉 with the Princes signe● it is treason to offer despight vnto it So whatsoeuer the bread and wine be of themselues yet when they are by the word of God as it were stamped and printed to be Sacramentes and seales it is the perill of the soule to abuse them or to come vnreuerently vnto them But why is not the terme of s●ales to be approoued in our sacraments Surely S. Austen calleth them visible a August lib. de catech●z ●ud ca. 26. hom 50. de v. Tit. poen●t Seales and why then is it amisse in vs Forsooth because it maketh our sacraments no better then the sacraments of the Iewes Indéede our Sacramentes are in number sewer for obseruation more easie in vse more cleane in signification more plaine and through the manifest reuelation of the Gospell more méete to excite and stirre vp our faith and in these respects they are better then the sacraments of the Iewes but as touching inward and spirituall grace they are both the same neither is there in that respect any reason to affirme our sacramentes to be better then theirs For they did b 1 Cor. 10. ● eate the same spirituall meate and drinke the same spirituall drinke that we doe The same I say that we

an auncient and vndoubted copy two Franciscan Friars came by authoritie and cancelled many shéetes thereof some in part some wholly and caused them to print other in their stéed not agréeing to the true bookes to Frelonius his great losse both of time and charges The like dealing b Ibid. he noteth of Turriā that vnshamefast Iesuit in a Gréeke edition of the Canons of the Apostles In a print of Chrysostomes workes by Stelsius at Paris they haue razed out a most notable and vnanswerable place c Oper. imperf in Mat. hom 49. testifying that in the time of Antichrist there can be no warrant of true Christianitie nor other refuge for Christians being desirous to know the truth of faith but only the scriptures of God that they which would know cannot otherwise know which is the true Church of Christ but onely by the scriptures that Christ knowing the confusion that should be in the last daies did will that Christians desiring to haue assurance of true faith should flee to nothing else but to the scriptures because if they looke vnto other things they shall stumble and perish not knowing which is the true Church and hereby they shall light into the abhomination of desolatiō which standeth in the holy places of the church This whole place they haue falsly and treacherously left out And why because they take it to haue bin put in by an Arian hereticke as d Bellarm. to 1 cont 1. lib. 4. cap. 11. Bellarmine saith But what wretchednesse is there in this pretence when as they haue left in stil those places which make for the Arians indéed haue only taken away this which was not for the Arians turne but serued to confound themselues in a matter of controuersie betwixt them and vs. Thus e See Doct. Rainolds confer with ●a●t cha ● diui● 2. Manutius and Pamelius in their editions of Cyprian the one at Rome the other at Anwerpe haue notoriously falsified a place in his Treatise de vnitate ecclesiae And whereas Cyprian expresly auoucheth by the vniuersall consent of all approued copies that the rest of the Apostles were the same that Peter was endued with equall fellowship both of honour and of power they haue foisted in other words importing a supremacy giuen by Christ vnto Peter and so make him in one sentence with one breath to speake contrary to himselfe Which impudencie and unpietie of theirs is so much the greater for that against the common consent and credit of so many copies both written and printed they would presume to alter the text of Cyprian vpon the warrant of two or thrée such copies as they themselues euidently saw knew to be corrupted so corrupted that they were faine euen for shame to varie in some things from that reading which they found in thē Thus haue the Spanish censurers vsed Bertram also as hath bene before shewed nipping him paring him where they haue thought good that he may not séeme too strong against their fantasticall conceit of Transubstantiatiō Now we may not wonder that they who haue bene thus bold with the auncient Fathers should presume a great deale further with later writers And therefore it néedeth not that I stand here to shew how they haue maimed the writings and censures of f Index Expurgat in castiga● operum August Tertul Hierony passim Beatus Rhenanus Ludouicus Viues Erasmus and other famous learned men whersoeuer they haue with great aduisement and iudgemēt noted the corruptions abuses of the Roomish church either in matters of maners or of doctrine This is that godly charitable dealing which the Answ commendeth and thinketh to be a very Christian and necessary course But were he not too much bewitched with the loue of a harlot he would not be so easily brought to flatter her in such vnhonest and hatefull doings Hereby it appeareth what confidence and hold Papists haue in the writings of the Fathers and that the Fathers if they were now aliue in the church of Rome and should speake as they haue written should be condemned for heretickes and their bookes carried to the fire to be burned with them P. Spence Sect. 36. YOu chop in the end to the matter of iustification A verie large race to course in To be short we say Faith iustifieth but that faith which worketh by loue We yeeld with S. Paule Not to him that worketh that is not to him that worketh with the respect of the law or by his free-will without the faith of Christ and his grace as the Iewes and Gentiles But to him that beleeueth in him that iustifieth the vngodly c. Here you see he talketh of one that not only beleeueth God or that God is but in God which is to haue faith hope charitie And that we require in iustifying a Here we haue we say and we say but no pr●ofe for that which they say and so they may say what they list We say Faith without workes is dead and yet being dead it is a true faith neuerthelesse We say this faith so quickened and formed with charitie doth iustifie that is maketh of wicked iust and withall we say that good workes done by him that is iustified or else they could not be good do iustifie that is as S. Iames saith they make faith perfect By Abrahams workes his faith was made perfect And not only before men as you would haue S. Iames to meane thereby to elude this cleare testimony for he telleth you as for only faith the diuels beleeue and tremble and hee saith faith to bee a ioynt-worker with workes in our iustification which is not by faith only but by workes and they do make a man more iust or increase our iustice They b An absurd contradiction they deserue it and yet it is ●●eely ●iuen them ●f it be ●●eely th●n it is not of desert deserue the reward though giuen them by Gods free mercie for Christes passions sake yet novv made their vvages and hyer by Gods ordinance and by the proportion and relation betvveene grace Sap. 3. 15. Eccl. 16. 2. Rom. 2. 6. and glorie We defie Pelagius that said vve might merit the first grace or remission of sinner yet vve say vvith S. Augustine that the kingdom of heauen is both gratuite or free because it is of grace purchased by Christs blood and yet vvithall saith he it is a thing deserued because it is due to workes vvhich vvorkes come of grace that vvas giuen freely by Christ We desire no better iudge of the true sense of Gods vvord in this point then S. Augustine himselfe to whom we appeale We say vvith S. Iohn Behold the lambe of God which taketh away the sinnes of the world We say vve must put off the old man and put on the new We say vve must be noua conspersio Azimi We say vve must be c Yet the Answers owne conscience doth tell him that he is not

in the Sacraments of the bodie and blood of Christ d Gelas cont ●uty ●estor There ceaseth not to bee the substance or nature of bread and wine These two latter places haue bene the occasion of all this writing He sent to me within two or three daies after for my bookes to peruse the places that wheras he could not presently answer any thing by spe●ch he might do somewhat by w●●ting I receiued his answere and replied to the same againe by writing yet not intending because it stood not with my businesse otherwise to goe any further in this course but only for some aduertisement and instruction to him which I sawe hee needed and to giue him occasion of further conference by speech as I moued him in the end This happened neare the beginning of Lent in the yeare 1590. Towards Whitsuntide next following when I thought he had bene quiet and would haue medled no more he sent me an answere againe written at large to my reply But the answere in truth was none of his owne doing as is manifest partly by his owne confession and by that he shewed himselfe a straunger in his owne answeres when afterward in speech he was vpbraided with some of them by my selfe partly by the muttering report of his owne fellowes vaunting that though he were able to say litle yet some had the matter in hand that were able to say inough He himself indeed was not nor is of ablenesse to doe it as all men know that haue any knowledge of him He was neuer of any Vniuersitie and both professed and shewed himself in speech vtterly ignorant of Logicke wherof his deputie Answ pretendeth great skill I omit some other matters that I might mention for proofe hereof But thus I was vnwares drawne from P. Spence to tontrouersie and disputation with some other secret friend of his who for his learning might take vppon him to bee a defender of the Romish falshood I addressed my selfe to a confutation of this answer and thought to haue sent the same to M. Spence in writing but before I had fully perfected it which was in Iuly or August following he was by occasion of some infirmitie as was pretended set free from his imprisonment vpon suerties and so continueth till this time neither could I by such meanes as I vsed bring him foorth to receiue that which I had written Hereupon haue I bene traduced by the faction as a man conquered and ouercome as if I taught openly that which in dealing priuately with an aduersary I am not able to defend For the auoyding of this scandall I was diuerse times motioned to publish the whole matter but for some speciall reasons did forbeare It laie by me almost a whole yeare before I would resolue so to do At the length for the satisfying of such as might bee desirous to bee satisfied in this behalfe and that foolish men might haue no further occasion of their vaine imaginations and speeches I tooke it in hand as my great businesse otherwise would permit to peruse it againe and to adde some things for answere to Bellarmine as touching some points for which the Answ referreth me to him whose workes I had not at the first penning heereof and so I haue presumed Christian Reader to offer it vnto thy consideration I haue termed the whole discourse in respect of the principall purpose and argument of it A Mirror of Popish subtilties as wherein thou maist in part behold the vanitie wretchednesse of those answeres wherein these men account so great subtiltie and acutenesse of wit and learning as if the same being giuen there were nothing more to be saide against them In the publishing heereof I haue thought good to obserue this order First I haue set downe the aboue named places of Chrysostome and Gelasius Secondly M. Spence his Answere to those two places Thirdly my reply to that answere Fourthly the latter answere to my reply with a confutation thereof from point to point and a defense of the allegations and authorities vsed in the said reply Reade all and then iudge of the truth I protest I haue made conscience to write nothing but the truth neither hath any vaine curiositie led me to the publishing hereof but only the regard of iustifying the truth and that namely to those of the Citie and Countie of VVorcester whom my labours do most neerely and properly concerne If thou canst reape any frute or benefit by it I shal be heartily glad thereof and let vs both giue glorie vnto God If any see the truth herein and yet will maliciously kicke against it I passe by him with those words of the Apostle e Apoc. 22 11. He that is filthie let him be filthie still It is our part to propose the truth it is God onely that can giue men hearts to assent vnto it and f Mat. 11. 1 VVisedome shal be iustified of her children The God of all wisedome and knowledge enlighten vs more and more to the vnderstanding of his true religion subdue the pride and rebellion of our hearts that we may vnfainedly yeeld vnto it and giue vs constancie and perseuerance to continue in the same vnto the end that in our ende we may attaine to the endlesse fruition of his kingdome and glorie through Iesus Christ our Lord. Amen Rob. Abbot The speciall matters that are discussed in this Treatise THat the mixture of water in the cup of the Lord is not necessarie neither hath any sufficient warrant Defe sect 2. That the Liturgies which goe vnder the names of Iames Basil and Chrysostomes Masses as now they are extant are not theirs whose names they beare sect 5. That Popish praier for the dead hath no warrant from the ancientest church sec 7. That the sacrifice of the Masse is contradicted by the scriptures and Fathers that Bellarmin himself in seeking to approue it ouerthroweth it that the exceptions that are made against our reasons and proofes are vaine and friuolous sect 4. 9. 10. That Theodoret and Gelasius in disputing against the he esie of Eutyches do verie peremptorily determine against Transubstantiation sect 11. 12. That Tertullian Cyprian Chrysostome Austen do manifestly impugne the same error of Transubstantiation with a declaration of an obscure place alleaged vnder Austens name and a refutation of other exceptions that are made in the behalfe thereof sect 13. 14 15. 16. 17 18. 21. 22. That the expounding of the descending of Christ into hell of the torments anguish of his soule conteineth as touching the doctrine thereof nothing but the truth witnessed both by the scriptures and by the Fathers sest 15. That our sacraments are rightly called seales and in what respect they are preferred before the sacraments of the old Testament sect 20. 30. That the reall eating and drinking of the flesh and blood of Christ is a leaude deuise and iudged by the Fathers to be wicked profane faithlesse and heathenish and that the words of Christ

at that time and vpon that occasion Thus much of Gelasius whom you affirme for the Bishop of Rome but you cannot prooue it for this Gelasius was neuer Bishop of Rome R. Abbot 11. THe whole béeing of the sacrifice of the masse resteth vpon this next point of transsubstantiation which béeing ouerthrowen the sacrifice consequently falleth to the grounde Nowe that is plainly ouerthrowen by the testimonies of Gelasius and Theodoret amongst others in my former answere alledged who both expresly affirme the substance of bread and wine after consecration But to vnwind himselfe from the euidence of their words it is straunge to sée what miserable and wretched shiftes the Answerer vseth and all in vaine He taketh exception against this Gelasius that he was not Bishop of Rome Then though he were yet all that he wrote was not of authority because he did not pronounce it from his consistory chaire c. Thirdly whatsoeuer he thought he was farre from our mind Againe Theodoret was not of sound iudgement he had foule errors and to make a crooked wand straight he did bend it too much the other way that is to confound Eutyches his heresie he did plainely and flatly deny popishe transsubstantiation But all these shifts the Answerer in his owne conscience knewe to be vaine and friuolous Gelasius after that he was Bishoppe of Rome wrote fiue bookes against Eutiches and Nestorius The treatise whence I tooke those words that I alleadged goeth vnder his name as a part of one of those bookes Thus I finde it reported and no proofe giuen to disprooue it In the end of this treatise he exhorteth them to whom he writeth that as they did with one mind hold the Apostolike sea so they should constantly auouch that rule of Catholicke faith which he had declared out of the writinges of the Fathers that were before him making their holding with the Apostolicke sea a reason why they should giue héede to that which he had written Which may giue a good coniecture that it was Galasius Bishop of Rome and no other Gelasius that was the author of this booke But it is sufficient though it were not Gelasius Bishop of Rome yet that the booke is confessed to be authenticall so that a Bellarm. tom 2. de sacram 〈◊〉 lib 2. cap. 2● Bellarmine himselfe taketh it to haue bene written by Gelasius Bishop of Caesaria before the councel of Chalcedō which was in the yéere 455. b Gregor ●● valent de re●l● praesent ●● transubst 〈◊〉 ● cap. ● Gregory de Valentia in one place saith that the author of that booke was Gelasius of Caesaria as Bellarmine doth in c Idem de ●dololat lib. 2. cap. 5. another that it was Gennadius of Massilia As for Theodoret he was found no other but a Catholicke Bishop in the said councell of d Concil Calced Act. 8. Calcedon and so approoued by generall applause It séemeth that e Leo Ep● 61. et conci● chalced Act. 8 Leo Bishop of Rome tooke him for no other by his letters written to him and for him That which the Answ saith of his recantatiō is a lewd and slaunderous tale Some stomacke he tooke against f Praefat. i● ope●a Theodore● Cirill for his procéeding in the councell of Ephesus before he and his company were come Therupon he wrot against Ciril séeking to draw him into suspicion of heresie withoute cause This doing of his was greatly disliked of many and made him to be euill thought of Yet matters were ordered be twixt them and they reconciled ech to other But that he made any recantation of his opinions or was conuicted in that behalfe it is vnhonestly affirmed These shifts therfore not seruing the turne the Answ sifteth the wordes alleaged against him and to wrest them from their plaine and euident meaning he sticketh not to belie the Fathers to father new opinions vpon the old heretickes to deuise affirme matters of his owne head without any testimony or shew of testimony of antiquitie He telleth me that whē it is said There ceaseth not to be the substance the meaning is the accedents remaine He wil haue the body of Christ to be made euery day of bread which we beléeue to haue bene once only made of the substance of the Virgin Mary He maketh as if the Fathers were as fond as he himselfe is to say that there remaineth the colour of bread the tast the strength the shewe of bread but yet there is no bread He maketh Gelasius to write he knew not what because forsooth he was before the generall definition of the church and made no exact search of the matter But why doth he not bring proofe of all these straunge fancies that here he hath set downe Is it enough for him to say what he list May I not say as Austin said to the hereticke g August cont epis sund● cap. 5. Thinkest thou I am so foolish to beleeue or not to beleeue as thou woldst haue me without any reason giuen He may be a Pythagoras perhaps to his own pupills but we do looke for more then his bare wordes But alas what do these men meane thus to dally with God and to wound their cōsciences by striuing against apparant and manifest truth A Caluinist the Answ telleth me lacketh foure of his fiue wittes to alleage that place of Gelasius being as he saith both in words and in the drift of the argument against him But I tell him againe that the odde fifth witte of a Caluinist findeth strength enough in this place to quell a Papist and wil be himselfe nothing endamaged thereby As touching his circumstances which he setteth downe to explicate the same wordes of Gelasius they are for the most part grosse and shamelesse forgeries which serue indéede for nothing else but to leade a man a daunce round about from the sight of that which at the first sight is plaine enough It shall appeare that they are nothing else by the consideration of the originall and processe of the matter disputed of by Gelasius Nestorius the hereticke held a separation and disioyning of the two natures of Christ the godhead and the manhood and denied the personall vniting of them into one Christ and therefore condemned these spéeches that the Virgin Mary is the mother of God and that God suffered for our sins Against him the councel of Ephesus resolued out of the word of God that the godhead the manhood are substantially vnited into one person so that as the soule body make one man so God and man are one Christ as h Athan. in S●mbolo Athanasius speaketh By reason of which vnion they defended it to be truly said that the Virgin Mary is the mother of God because she is the mother of him who is not only man but also God And so it is truly sayd that i Luc. 1. 35. Act. 20. 28. 1 cor 2. 8. Leo. epis 10. God was borne that God was wrapped

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