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heart_n	believe_v	faith_n	mouth_n	6,859	5	7.7675	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

horrible and blasphemous ●onceits which the Answ could not con●eiue out of my former words These are y● fruits of their Transubstantiation and reall presence that the verie bodie of Christ is receiued into the bellies of d●gs and swine and mice that it may be in the dirt in the bellies of vngodly men vntil the forms ●e consumed and digested beside other filthy matters i Antonin summ p. 3. tit 13. cap. 6. q. 3. de defectib Missae of vomiting vp the bodie of Christ and eating it again being vomited and drawing it out of the entrals of the mouse or other beast that hath eaten it c. which are most leathsome to any Christian eares to heare of 〈◊〉 yet very venturously disputed of and resolued vpon by Antonin●s no meaner a man then Archbishop of Florence and as I thinke Saincted by the Pope for his great paines Neuer any Capernaite more grosse neuer Manichée more blasphemous then these villainous imaginations which these cai●ifes haue published to the world and their reall presence standing they cannot resolue how to shift of these things but stagger as Harding did with it may be this and it may be that and it may be they know not what Therefore let the Ansvv now thinke with himselfe with what reason he bid me beware of bearing false witnesse against my neighbour Let him remember that théeues and malefactours do vsually call true euidence false witnesse but yet their honestie and truth is no whit the more S. Hierom saith that k Hierony in Esa 66. li. 18. they vvhich are louers of pleasures more then louers of God and are not holy both in bodie and spirite do neither eate the flesh of Christ nor drinke his blood whereof he himself speaketh in the sixth of Iohn He that eateth my flesh and drinketh my blood hath eternall life Where out of the words of Christ himselfe he secludeth not only bruit beasts but also vngodly and vnholy men from eating and drinking the flesh and blood of Christ Yet it may so be that not only vnholy prophane men but also bruite beasts may eate of the Romish host or Sacrament Therefore the Romish Sacrament is not the very flesh and blood of Christ as the Romish faction would beare vs in hand that it is P. Spence Sect. 30. THe conformitie of the words of the Euangelists and of S. Paul is so great a matter as that of it selfe it offereth good and great cause of noting it without the warning of any Allen Parsons or any other neuer so learned And your similitude of the sacrifices of the old lawe so agreeably vttered and yet by your leaue but by one Moses alone and not by three sundry Euangelistes and one Apostle as it is in this case fitteth not to this For Moses endewed with the spirite of God could not in any wordes imagine to attribute a A meere fansie Their Sacramentes yeelded the same fruite to them that ours do to vs. See sect 20. such a working force ex opere operato to the legall expiations which wrought ex adiuncto fidei and not of themselues as is to be giuen to the Sacramentes of Christ howsoeuer your side abase them as low as the verie Iewish Sacramentes I am glad that the plain consent of the Euangelistes and Saint Paul doth so little like you in this point R. Abbot 30. THere is vrged for the proofe of Transubstantiation the consent of the Euangelistes and S. Paul saying all alike This is my bodie whereas if they meant not to be vnderstood literally the one would haue expounded the other But the conformitie of these thrée Euangelistes and S. Paul is no stronger an argument as I haue tolde him to prooue Transubstantiation then the continuall calling of the old sacrifices of Moses law by the name of expiations and attonementes was to prooue that they were verily and indéed expiations and attonementes for sinne which yet were but types and figures thereof as the Sacrament is a figure and signe of the bodie and bloud of Christ The exception of the Answ that that was spoken but by one Moses this by thrée Euangelistes and one Apostle is vaine The holie Ghost spake in both places by whomsoeuer and if the Answ argument be good must néedes haue altered that spéech in Moses lawe But that the goodnesse of it is distrusted by his owne fellowes also it followeth after to be shewed That which he addeth in this place of the working force in both sacraments the old and the new is impertinent I spake not of the working force of either but of the like phrase of spéech concerning both But yet whereas he saith that the Sacraments of the new testament haue force by the very work wrought I must tel him that he speaketh without scripture without father a thing absurd in itselfe and contrary also to that which he hath said before If wee obtaine the effects of the Sacrament by receiuing Christ in fayth hope and charity togither with the entrance of his body into ours as he sayd before then the sacrament giueth not that grace by the very worke wrought as he sayth héere If it giue grace by the very worke wrought as he saith héere then it is not to be ascribed to fayth hope and charity as he sayth there The councell of Trent hath tolde vs that a man a Concil Tridēt sess 6. ca. 9 may not assure himselfe that hée hath receiued the grace of God But if the sacraments yéeld gra●● by the very worke wrought a man may assure himselfe that he hath receiued grace because he may assure himselfe that he is baptised And what reason is there why infants naturals and franticke persons should be excluded from receiuing the Lords supper if the Sacrament haue his force of the verie worke done But S. Austen plainly refuteth this conceit as touching our sacraments b August in Ioh. tra 80. Whence hath the water such force saith he to touch the bodie and clense the heart but that the word worketh it and that not because it is spoken but because it is beleeued Therefore hee calleth it according to the Apostle c Rom. 10. 8. 9 The word of faith because if thou confesse with thy mouth the Lord Iesus and beleeue in thine heart that God raised him from the dead thou shalt be saued To this purpose he alleageth that God is said d Act. 15. 9. to clense the heart by faith and that of S. Peter that e 1. Pet. 3. 21. baptisme saueth vs not the washing away the filth of the flesh that is not for the very worke wrought but the answere of a good conscience towardes God To this effect Tertullian saith f Tertul de resurrect carnis The soule is sanctified not by the washing of water but by the answere of faith And S. Austen againe g August quae vet noui test q. 59. He cannot attaine the heauenly gift which thinketh

of true faith for one b Ferus in Mat. 8. It is not alwaies faith saith he which we call faith For we call it faith to assent vnto those things which are proposed in the diuine histories and which the Church teacheth to be beleeued This the schoolemen call an vnformed faith and S. Iames a dead faith But what faith is that which is dead and wanteth his forme Verily this is not faith but a vaine opinion Farre otherwise doth the Scripture speake of faith For according to the scripture faith is no● without confidence of Gods mercie promised in Iesus Christ This he sheweth by examples and places and concludeth thus To be short the faith which the scripture commendeth is notliing else but to trust vpon the free mercie of God This saith he is the true faith and in c In Mat. 27. another place To beleeue is to trust that God for Christ sake will not impute thy sinnes Thus the light of trueth caused Ferus to speake and to controll that senslesse fancie and imagination of faith which the schoolemen and Iesuites haue deuised and defended to delude the true doctrine of Christian faith His saying that faith is quickened and formed by charitie should haue béene prooued because I take not his saying to be a sufficient answere The d 1. Cor. 13. 13. Apostle reckoneth that faith whereby a man is called faithfull as a vertue distinct from charitie and therefore not formed by charitie but hauing a proper act and being by it selfe And so by it selfe it doth iustifie and though in the iustified man there be not onely faith but charitie and good works doe also necessarily follow yet in iustifying no work but faith onely taketh place e Aug. de fide oper cap. 1● Good works saith Austen followe the iustified man they goe not before while he is yet to be iustified And therefore y● which he addeth that works done by a iustified man do iustifie and as he saith anon after doe make more iust or encrease our iustice is méerely absurd For to speake of morall or inherent iustice of which he speaketh séeing that the iust man is as the trée and iust or good workes are as the fruite it is alike absurd to say that the good workes of a man do iustifie him or make him more iust as to say that the fruites do make the trée good or encrease the goodnesse of the trée f Mat. 7. 17. The good tree bringeth forth good fruite saith our sauiour Christ and the better the trée waxeth the better waxe the fruites but who euer heard that the betternesse of the fruits did worke the bettering of the trée But such vnreasonable fanties are fit enough to possesse the heads of vnreasonable men Yea but faith is made perfect by workes as S. Iames saith of Abraham that by his workes his faith was made perfect We graunt the same and expound it by the like phrase vsed by S. Paul g 2. cor 12. 9. The power of God is made perfect in weakenesse not for that the weaknesse of man addeth any perfection to the power of God but because in the weakenesse of man it is perfectly declared and approoued to be indéed the power of God according to that which he sayth in another place h 2. cor 4. 7. We haue this treasure in earthen vessels that the excellencie of this power might be of God and not of our selues So faith is made perfect by workes that is it is perfectly shewed or declared to be true and perfect as S. Iames teacheth vs to expound it when he saith I will shew thee my faith by my workes Thus doth Beda expound it manifestly i Beda in epist Iaco. cap. 2. His faith was made perfect by workes that is to say it was prooued by the practise or execution of workes that his faith was perfect in his heart Whereas it is vrged out of the same place of S. Iames that Abraham was iustified by workes I haue alreadie answered by the exception that S. Paul hath set downe k Rom. 4. 2 If Abraham were iustified by workes he had to reioyce but not before God The Gréeke Scholiast out of the Gréeke fathers sayth thus vpon those wordes l Oecumen in Rom. 4. What then Had not Abraham workes Yes But did they iustifie him God forbid Indeede he had workes so that if hee had beene brought in iudgement with the men with whom hee liued he should easily haue been iustified and preferred before them but to be iustified by his workes before God as worthy of the kindenesse and bountifulnes of God towards him he should neuer haue attained c. By what meanes then was he accompted worthie heereof By fayth onely c. Heereby saith he the answere is manifest how S. Paule saith that Abraham was iustified by faith and S. Iames that he was iustified by workes A man then we say is iustified by workes and must be iustified by workes but not before God Thus saith the Apostle manifestly and thus hath the auncient Church subscribed the wordes of the Apostle Now against these the Answ telleth me vpon his owne bare word that we are iustified by works in the sight of God but I cannot beare his word against the worde of God Further I must adde that that iustification before men by workes is nothing else with S. Iames but a proofe and declaration that a man is the same that he professeth himselfe to be a true christian man a true seruaunt and friend of God He speaketh to this effect Thou sayest thou hast faith but I would haue thée shewe it me For I beléeue it not except thou iustifie and prooue it to me by thy workes And that there is no other iustification by works let Thomas Aquinas himselfe teach vs m Thom. Aqui. i● epist ad Gala cap. 3. lect 4. Workes saith he are not the cause that any man is iust with God but they are the practising and manifesting of iustice For no man is iustified by works with God but by the habite of Faith And anon after obiecting to himselfe the wordes of S. Iames was not Abraham iustified by workes he sayth that iustification is heere vnderstood as touching the exercise and declaration of iustice and that thus a man is iustified that is declared iust by his workes This iustification we require in all the faithful and affirme that there is no man a true professor of true pietie and religion but he that iustifieth himselfe so to be by the carefull ordering of his life and conuersation Yet he obiecteth that as touching onely faith S. Iames saith The deuils beleeue and tremble It is manifest héereby say I that S. Iames speaketh not of that faith which S. Paul meaneth when hée saith that a man is iustified by faith without workes For S. Paul speaketh of such a faith as n Act. 15. 9. whereby the heart is purified whereby o R● 10. 13. 14

God is inuocated and called vpon whereby p Bernar. ser 1 in Annūc Mar. we beleeue that our sinnes are forgiuen vs by the bloud of Iesus Christ which is not a faith incident to deuils or vngodly men But S. Iames speaketh of such a faith as is incident not onely to euill men but euen to the deuill himselfe This difference of the vnderstanding of fayth is obserued by Oecumenius of whom I spake before that q Oecumē in ep ●ac cap. 2. S. Iames speaketh of a bare assent according to which we know the deuils beleeued that Christ was the sonne of God but that S. Paul by faith importeth some further consequence arising out of the affection of man ioyned with a firme stedfast consenting to that which he is said to beléeue The one speaking of iustification before God teacheth vs that we are iustified by faith onely according to the true meaning of fayth which the scripture intendeth The other speaking of iustificatiō before men teacheth that a man is not iustified or shewed to be a true christian man by a naked and bare assenting vnto some points of religion which hypocrites call faith but hee must by his fruites testifie and shew that he is a true follower of Iesus Christ For men doe not accompt a man religious for a bare profession of faith but they estéeme of a mans faith and profession as they sée it appeare in his conuersation and doings And therefore as Abrahams fayth wrought with workes to iustifie him to be the friend of God so must our profession of fayth also haue good workes concurring with it to shew vs to be the true Disciples of Iesus Christ Otherwise as the bode without the soule is dead So Faith without workes is dead also Where hee compareth faith to the bodie and works to the soule not as faith importeth vnfained trust and confidence towardes God but as it is a profession of faith and religion before men as he himselfe teacheth vs in saying What auaileth it that a man saith he hath Faith c. For if we will consider faith and workes as touching the eyes of God then faith is the soule and workes are the body so that no workes are liuely and acceptable vnto God séeme they neuer so beautifull before men except they be quickened and made aliue by a true and liuely faith so that as S. Austen r August de nupt ●ouen li. 1. cap. 3. cont 〈◊〉 ●el l. 4 c 3. Retract 〈◊〉 c. ● oftentimes affirmeth and the ſ Heb. ●1 ● Apostle to the Hebrewes confirmeth they deserue not those names of vertue and iustice by which they are vsually called so long as they grow not from this roote But if we will speake of faith and workes as they are referred vnto the eyes of men there faith is indéede the body and works are the life and soule so that no wordes or profession can make men beléeue that thou hast in thée faith or religion so long as sinne and filthinesse hath sway and dominion in thy life Such a faith therefore or rather a saying that thou hast faith as S. Iames termeth it is dead and so farre are men from approouing it or thée for it as that they rather abhorre and loth it as a rotten and stincking carion and take occasion thereby to blaspheme and speake euill of that faith and religion which thou takest vpon thée to professe Thus I haue the more at large discoursed this place of S. Iames because the Answerer and his fellowes thinke they haue greatest hold therein for their iustification by workes From iustification he choppeth to merite and there defieth Pelagius which said that we might merite the first grace and forgiuenesse of sinnes But let him take Pelagius by the hand be friends with him againe for hee knoweth that it is the doctrine of his part that though not ex condigno yet ex congruo a man may merite the first grace As touching merite we are satisfied by the wordes of Christ that wee haue none at all t Luc. 17. 10. When yee haue done all that is commaunded you say We are vnprofitable seruants wee haue done that that was our duetie to doe But the Answ expoundeth these wordes as not making against merite We are called vnprofitable seruauntes not because we merite nothing but because we doe not yéeld any profite vnto God who was as happy and glorious before the foundation of the world as euer since And héere like a drunken man depriued of wit and reason and not knowing whither he goeth he bringeth Christ as man within the number of vnprofitable seruantes because he doth not profite God anie way nor yéeld him any benefite or good But that very example should haue put him in minde to séeke another meaning of vnprofitable seruaunts Christes owne wordes would haue taught it him if hée would haue listened thereto Doth the maister thanke his seruant because he did that that he commanded him I trow not So likewise when you haue done all that is commaunded say we are vnprofitable seruaunts c. Whereby Christ giueth vs to vnderstand that though we did all which is commaunded vs which no man doth yet that we cannot require so much as thanks at the handes of God because in doing all we do but our duetie and that that we are bound vnto and in that respect are vnprofitable seruauntes And therefore if he giue vs thankes or any reward or call vs not seruaunts but friends it is of his owne kindnesse and goodnesse not of any merite or desert of ours whereby hee should stand bound vnto vs. Thus did Chrysostome take it u Chrys in Epist ad colos hom 2. No man saith he sheweth such conuersation of life as that he may be worthy of the kingdome but it is wholly the gift of God Therefore he also saith when yee haue done all say we are vnprofitable seruauntes So doth Beda expound it w Beda in Luc. 17. We are vnprofitable seruauntes because the sufferings of this time are not worthie of the glorie to come as in another place Which crowneth thee in mercie and compassion He saith not in thy merites because by whose mercy we are preuented that we may humbly serue him by his gift we are crowned to reigne with him on high So is it vnderstood by Marke the heremite x Marc. Herē lib. de his qui pu●ant se operibus iustificari Our Lord willing to shewe that wee are debters of the whole law that the adoption of children is freely giuen vs by his bloud saith when ye haue done all say wee are vnprofitable seruauntes Therefore the kingdome of heauen is not the wages of vvorkes but the grace of our maister prepared for his faithfull seruauntes This is then our vnprofitablenesse that we do not merite or deserue any thing at Gods handes for any thing that we doe which I hope agréeth not to Christ who though hee

admonisheth Further he telleth vs why we must say to God Enter not into iudgement with thy seruaunt for in thy sight no man liuing shal be found iust Because saith he in respect of the puritie of God no man nor angell nor heauen is pure Now I thought that it was but a word in iest when he defied the Pelagians before In this very maner and with this very aunswere did they séeke to shift off these wordes in the like case S. Hierome reporteth it thus e Hieroni. in epistola ad Ctesiphon This testimonie the Pelagians delude by a new reason vnder the name or shew of pietie They say that in comparison of God no man is iust or perfect He answereth them As though this were that which the scripture speaketh of surely it saith not No man liuing shal be found righteous but in thy sight no man liuing shal be found righteous When it saith in thy sight it will haue vs vnderstand that euen they which seeme holy vnto men are not holy as touching the notice and knowledge of God and God looking vpon and viewing all things whom the secrets of hearts cannot deceiue no man is iust Let him heare S. Hierome telling him againe that those wordes are not spoken as touching f Idem dial 1. cont Pelagia righteousnesse in comparison of God but as touching that righteousnesse which concerneth the frailtie of man S. Bernard giueth this reason why we are to cry so g Bernard in fest sanct ser 1 because all our righteousnesse euen our verie righteousnesse is found vnrighteousnesse if it be streightly iudged Therefore for this cause are we to pray in this sort because indéede we are not iust if God consider of vs and iudge vs according to that righteousnesse which is by workes The iustified man is ignorant of his state saith he and therefore may not boast thereof But the iustified man of whom the Scripture speaketh is not ignorant of his state for he h R●m 5. 1. 2. hath peace towardes God through Iesus Christ our Lord yea and that in such sort as that hee reioyceth vnder the hope of the glorie of God Now a man reioyceth or i Chrysost in ep ad Rom. hom 9. glorieth saith Chrysostome of those thinges which hee hath alreadie in hand But because the hope of things to come is as certaine and sure as of things alreadie giuen vs. Therefore saith S. Paul we doe alike glorie thereof But this glorying hee groundeth not vpon his workes for there he findeth no assurance but vpon confidence of the mercie and goodnesse of God towardes him in Iesus Christ k Bernar. de Euangel 7. pa. num serm 3. I consider the things saith S. Bernard wherin all my hope consisteth the loue of Gods adoption the truth of his promise and his ablenesse of performance Now let mine owne foolish thought murmure as much as it will saying Who art thou and how great is that glorie and by what merites hopest thou to obtaine it And I will boldly answere I know whom I haue beleeued and I am sure because he hath adopted me in exceeding great loue because he is true in his promise and able for the performance therof These three saith he do so confirme and strengthen my heart that no want of merites no consideration of mine owne vilenesse no estimation of the heauenly blisse can cast me downe from the height of my hope wherein I am firmely rooted This is the faith this is the assurance of the iustified man which the scripture teacheth this giueth him comfort in life and death in outward troubles and inward terrors in which there is no comfort if a man must be ignorant and doubtfull of his state The Answ intimateth further that the iustified man vseth those former spéeches by way of humbling himselfe before God l Bernar. de triplici custodia c. Indeed saith S. Bernard by vvay of humilitie but what against trueth Nay m Idem de verb. Esaiae serm 5. with no lesse truth then humilitie as we heard him say before n Aug. epis 89 in Psal 118. con 2. de nat grat cap. 36. not with counterfeit humilitie but with words of trueth as saint Austen saith concerning Daniel and o Idem de peccat merit remis lib. 2. cap 10. knowing in truth that it is so that there is no● a man that is iust in the sight of God as hee also speaketh out of Iob. His third iustification we know not by that name God in this life beginneth his good worke of sanctification in vs but it is yet but begunne p Rom. 8. 23. We haue receiued but the first fruites of the spirite saith S. Paul q Aug. de ●ēp Serm 49. In comparison of that which we hope for at the resurrection saith S. Austen it is but dongue which wee haue in this life So that our r Idem de ciuit dei lib. 19. cap 27. righteousnesse in this life as he saith again consisteth rather in forgiuenesse of sinnes then in perfection of vertues But ſ 2. Pet. 3. 13. according to the promise of God we looke for newe heauens and a new earth wherein dwelleth righteousnesse t Rom 8. 23. We waite for the adoption and full redemption of out bodies u 1 Cor. 15. ●3 when this mortall shall put on immortalitie and this corruptible shall put on incorruption when sinne and death shal be no more and w 1. cor 13. 10. that which is perfect being come that which is now in part shal be done away Now because this our sanctification and righteousnesse is yet but vnperfect and in part therefore we resolue that the righteousnesse whereby we stand iust before God is only the righteousnes of Iesus Christ and that by inherent iustice no man liuing shal be found iust in his ●ight The cause why God doth not perfect vs in this life wee take to be this which S. Austen giueth x August de spiri l●tera cap 36. that the mouth euen of the righteous may be shut in their owne praise and not be opened but to the praise of God as S. Bernard saith y Bernard in cantie Ser. 50. that we may know at that day that not for the workes of righteousnesse which we haue done but of his owne mercie he hath saued vs. The places which your simplicitie M. Spence as I gesse added in the margin to that which your authour had saide néede no great answere The two former are Apocryphall and prooue nothing Yet the one of them is nothing to the purpose z VVised 3. 15 the fruite of good workes is glorious the other is a false translation where in stéede of a Eccle. 16. 12. workes is put in merite of workes The third is of S. Paul b Rom. 2. 6. God will render vnto euery man according to his workes So we preach so wee enforme the people