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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14601	A looking-glasse for papists to see their owne deformities in matters of faith, and religion: and for formall protestants; to make them more carefull of the true profession of Iesus Christ: lest at any time they fall away from the sinceritie of the Gospell of Christ. With a briefe history of the Popes liues, from the first three hundred yeeres after Christ, vntill Paul the fift.	R. W., minister in Norfolk.; Woods, Richard, minister of Frettenham, attributed name.; Wrathall, Richard, attributed name.; Burges, John, 1561?-1635.	1621 (1621)	STC 24912; ESTC S119311	60,513	116

The like commendation is not giuen of any other of their Sacraments Many other ceremonies Christ vsed but hee hath not layd his commandement vpon them as vpon these Thus our doctrine for the number is more auncient then the Churches of Rome Of Baptisme For the outward signe thereof we haue onely water according to Christs Institution representing the bloud of Christ in washing away of our sinnes For the forme we baptize onely In the name of the Father the Sonne and the Holy-Ghost according to Christs commandement Mat. 28. 19. Papists to omit their trifling about God-fathers and God-mothers that Fathers nor Mothers should not be witnesses to their children 936. that man wife may not answer for one child that gossips may not marry nor Monckes nor Nunnes to be Gossips c. None are to be baptized before the Priests through their coniurations breathings spittings and salting doe driue the Diuell out of them Pope Celestine 428. Clement commanded Oyle and Creame to annoint the forehead and to be crossed therewith if this be not to be subiect to the curse of God for adding to the word c. Thus our doctrine and vse for Baptisme and the ceremonies thereof is more ancient then the doctrine of Rome The Supper or EVCHARIST For this we haue the Sacramentall signes or outward Elements Bread and Wine representing the Body and Bloud of Christ offered to the faithfull with the signes for the feeding of their soules and strengthening of their faith and putting them in mind of the precious bloud-shed in his bitter death and passion according to Christs institution Papists minister this Sacrament but in one kinde that is Bread onely for say they Christians are not bound by any commandement of God to receiue the Sacrament in both kindes Councel of Trent cap. 21. Bellarmine lib. 4. cap. 20. De Eucharist and Counsell of Constance Though Christ ordayned the Sacrament in both kindes and the eldest Churches did so receiue it yet for all that they shall be punished as Heretickes that doe minister or receiue it Sess 13. See their proofes Luke 24. 30. Christ appearing to the two Disciples going to Emaus entring into an house as he sate at Table he tooke the Bread and gaue thanks therefore one kind is sufficient Againe Acts 2. 24. And they continued in the Apostles doctrine and in fellowship and in breaking of bread and in prayer Solut. There is no reason to vnderstand these places of the breaking of bread in the Sacrament but in vsuall repast As for Luke 24. Christ was not ministring the Sacrament for the two Disciples intended Supper and Christ as his manner was gaue thankes and brake the bread and they by this knowing him he vanished out of their sight Againe if this had been the Sacrament Christ had not said true when vpon the Crosse before he gaue vp the Ghost he said All things are fulfilled Iohn 19. 29. Againe Matth. 26. 29. I say vnto you I will not drinke of the fruit of the Vine tree If not drinke then not eate For the place Acts 2. 24. This proues no sacramentall eating but continuing together according to their Masters commandement vntill the comming of the Holy Ghost they did eate and drinke together expounded in the sixe and forty verse breaking bread at home did eate their meate together with gladnesse and singlenesse of heart For Iohn 6. 11. It maketh as little to the Sacrament as yet being not instituted and Christ expoundeth himselfe in verse 63. saying The words that I speake vnto you are spirit and life Besides if they will admit this place to be spoken of the Sacrament then they are cast in receiuing in one kind for there he neuer speaketh of Bread but he speaketh of Drinke also So that wee conclude in the Institution of the Supper according to the analogie of the Signes Christ had respect vnto our full nourishment Bread Drinke that so wee might finde in Christ whatsoeuer is needefull to saluation for no man can liue with Bread alone and although Christ teach vs to pray for daily bread which is a maruell you heere escaped yet by Synechdoche hee meaneth drinke also and all things necessary to this present life Note we heere while Papists will giue but Bread alone we will beate them with their owne weapon They falsly charge vs in our communion that we giue but a drie morsel they giuing onely Bread to the people should choake them but that they are constrayned to giue a little Wine not as any part of the Sacrament but to helpe downe their breaden god to his place Thus our doctrine and practise in the vse of this Sacrament is farre more auncient being from Christ and the Scriptures then theirs being from men in one kind about the yeere 1552. in the Counsell of Trent Item in the Counsell of Constance before 1416. where they cursed all those that should say it was lawfull to communicate in both kindes and yet by an Indulgence he gaue leaue to them of Almaine to communicate in both kindes See Paul the third therefore the Pope may adde and take away at pleasure but not without Gods curse Reall Presence We teach that at the Lords Table the Bread and Wine must not be considered barely in themselues but as outward signes hauing relation to the Body and Bloud of Christ arising from the very Institution of the Sacrament That when the Bread and Wine are present to the hand and mouth at the very same time the Body and Bloud of Christ are present to the minde Thus and no otherwise is Christ truly present with the Signes to the beleeuing hearts of the Communicants So Paul 1 Corinth 10. 16. The Cuppe of blessing which wee blesse is it not the Communion of the Bloud of Christ The Bread which we breake is it not the Communion of the Body of Christ This Communion is double First of the Beleeuers with Christ by faith Secondly of the faithfull among themselues through loue Both these are mysticall Againe if the fleshly body be in the Sacrament then is it eaten and torne with the teeth Augustine Why preparest thou thy teeth and thy belly beleeue and thou hast eaten Againe August Christ according to his maiestie prouidence and grace is present with vs to the end of the world but according to his assumed flesh he is not alwayes with vs. Actes 1. 11. This Iesus which is taken vp from you into Heauen shall so come euen as yee haue seene him goe into Heauen Matth. 26. 11. The poore yee shall haue alwayes but me shall yee not haue alwayes Reuelation 1. 7. Behold he commeth in the Cloudes and all eyes shall see him euen they that haue pierced him Moreouer it ouerturneth an Article of our faith which saith He sitteth at the right hand of his Father c. Cirill sayth Hee is absent in Body and present in Vertue that hath his dimensions Papists alledge against this doctrine Iohn 6. 55. My flesh is

Chrysostom ad populum Antiochenum Homil. 22. sayth After the end of this life there is no occasion of merits Hebrews 1. 3. Christ hath purged our sinnes by himselfe Counsell Aquisgrane lib. 1. cap. 1. speaketh of the punishments two in this life one in the life to come most grieuous Of the two heere the Apostle speaketh If wee would iudge our selues we should not be c. The first is the punishment wherein euery sinner taketh reuenge of himselfe The second but when wee are iudged of God wee are chastised c. This is the punishment which God in mercy doth lay vpon sinners in this world The third is most fearefull and terrible not in this world but in the next Depart from me c. Ergo no Purgatorie The Papists can neuer agree of the place nor continuance of time how long And thus we still conclude that their doctrine is Antichristian condemned by Scripture and all antiquitie and Fathers Merits By Merits wee vnderstand any thing or worke whereby Gods fauour and life eternall from the dignitie of the worke binding God c. Merits are two-fold one of the person another of the worke Of the person dying after Baptisme Of the worke by the condignitie yea more Supererrogation I omit their idle and blasphemous speeches and proofes and come to the Answere Wee renounce all personall merits of any meere man therefore of Infants that cannot worke also of workes done by them Onely wee acknowledge Christs workes to merite which are made ours by imputation But Papists will be saued by their owne workes See Exod. chap. 20. 8. I will shew mercy to them that loue mee and keepe my commandements If these must haue mercy who can pleade merits Romans 6. 23. The wages of sinne is death but eternall life is the gift of God thorow Iesus Christ Ephes 2. 8. 10. By grace ye are saued through faith not of your selues it is the gift of God c. Romans 8. 18. The sufferings of this life are not worthy c. Titus 3. 5. We are saued not by workes which wee wrought but according to his mercy c. Merit hath no place where mercie is required See Fathers Bernard Those which wee call Merits are the way to the Kingdome not the cause of raigning Augustine All my hope is in the death of my Lord His death is my merit my merit is the passion of my Lord. Manuel chapter two and twentie Againe He crowneth thee because hee crowneth his owne gifts not thy merits Psalme 120. Againe Lord thou wilt quicken me in thy Iustice not in mine not because I haue deserued it but because thou hast had compassion Ps 142. See more in the title of Iustification Thus I cease to follow them in their idle discourses concluding our Doctrine to be more auncient as from Christ the Apostles Scriptures and Fathers They obiect places of Scripture for reward Answer Reward is two-fold either of merit or of mercy Life euerlasting is not of merit but of mercy Secondly they obiect merits by couenant Doe this and thou shalt liue Solut. No man can doe this Ergo a legall Couenant condemneth all men Againe there is an Euangelicall couenant this promise is made not to the work but to the person to his faith laying hold on Christ Beleeue and thou shalt be saued Marke 16. 16. Acts 8. 37. and 16. 31. Now to conclude this poynt for Doctrine as before of the liues of the Popes I will vse the Argument our Sauiour Christ vsed against the Scribes and Pharisies who saying they had Abraham to their father Iohn 8. 39. answered If yee were the children of Abraham ye would doe the deedes of Abraham So say I if the Popes be Peters successors concerning Doctrine they would shew it in teaching Doctrine agreeable to Scriptures c. But this they doe not For Peter taught Iustification by faith in Christ alone as the rest of the Apostles and Christ himselfe and haue left the same written in Scriptures for our instruction and imitation See title of Iustification Againe Peter Christ and the Apostles and Scriptures teach only two Sacraments of the new testament But they teach seauen contrary to Christ Peter and the Apostles See title of Sacraments the number Moreouer Christ instituted Baptisme the outward signe whereof is onely Water and the forme to baptize In the name of the Father the Sonne and the Holy Ghost Peter the Apostles and Euangelists rested in this and left the same written in Scripture but the Pope and Papists vse a number of idle ceremonies contrary to Peters practise the Apostles and Scriptures See title of Baptisme Againe for the Sacrament of the Lords Supper In the Supper Christ vsed in the Institution thereof bread and wine as outward signes of his body and his precious bloud shed in remembrance but these will vse but one outward signe bread alone Againe they will haue Christ bodily present in the Sacrament and will vtterly abolish the signes by Transubstantiation a toy of their owne deuising so as no bread shall remayne contrary to common sence against Christ Peter and Stripture See Reall presence Supper and Transubstantiation and so they vtterly destroy the Sacrament Againe wee teach no Images to be vsed in Gods seruice either publique or priuate according to the second Commaundement Scripture and Churches practise foure hundred yeeres after Christ and euer contradicted since but they iustifie Image-seruice as Lay-mens bookes and the seruice of God directly contrary to Scriptures See title of Images We teach that God onely is to be worshipped neither Saints nor Angells and that God is robbed of his honor by how much is giuen vnto them c. according to Peter the Apostles and Scripture They directly teach the contrary as derogatory to the office of Christ See title of Worship of Saints We teach according to Scripture No Purgatorie nor Purgation for sinne but the bloud of Christ in this life according to Peter the Apostles Scriptures But they teach a Purgatory to purge sinnes after death See title of Purgatory We teach that neither person nor worke can merit but the immaculate person of Christ God Man and his innocent workes without sinne They contrary teach Merit of person and workes amongst sinfull men See title of Merits To omit many other Popish points of erronious doctrine we conclude as before That the Pope is no way Peters successour but an Hereticke and plaine Antichrist fore-told by the Apostle 2 Thessal 2. 4. Which sitteth as God in the Temple of God boasting himselfe that he is God Arguments to proue the Pope Anti-christ And first their silly reasons to the contrary The late Counsell of Lateran 1517. commanded all Preachers they should not meddle nor dare once to speake of the comming of Anti-christ which argueth a guiltie Conscience Now obserue their Arguments to proue the Pope not to be Anti christ 1. Argument Anti christ is but one man but the Popes haue beene many Ergo.

meate indeed and my bloud is drinke indeed Ergo say they Christs body must be eaten with the mouth The very Capernaites counted this absurd See Christs answer verse 62. 63. See also the answer of this place before and in the title of the Supper Besides this Chapter must be vnderstoode of a spirituall eating of Christ by faith whether in the Sacrament or without Againe heere is proued both kindes If of the Sacrament Augustine vpon this place saith This is to eate his flesh and drinke his bloud to abide in Christ and to haue him abiding in vs. This may be done without a Sacrament Ergo not necessary to be vnderstood of a Sacrament That it must be vnderstood spiritually Christ teacheth in vers 35. He that commeth to mee shall not hunger and he that beleeueth in me shall neuer thirst To eate then and to drinke Christ is to beleeue in him and verse 63. he saith The words which I speake are spirit and life that is spiritually to be vnderstood Bernard What is it to eate his flesh and drinke his bloud but to communicate with his Passion and to imitate that conuersation which hee vsed in the flesh The other places alledged by them may receiue answer from these because I will not be troubled with them in this age and weakenesse and are alledged by them of some through ignorance of other maliciously striuing against the streame of their owne knowledge To this Ergo as to the other I affirme our Doctrine to be more auncient then theirs as from Christ the Apostles and Scriptures and of a better foundation No question was heereof for the space of 1060. yeeres vntill Nicholas the second Transubstantiation By this the Papists meane a changing of the substance of Bread and Wine into the Body and Bloud of Christ so as after the words of consecration there remaines no Bread but the very Body and Bloud of Christ borne of the Virgin Mary and who shall say to the contrary let him be accursed Counsell of Trent 1550. attempted before 1212 but opposed Popish Reasons Matthew 17. Christ transfigured his Body vpon the Mount Ergo hee is able to exhibite his Body vnder the formes of Bread and Wine Ans The question is not so much of his power as of his will Psal 135. 6. Whatsoeuer the Lord would that did he in heauen and earth The second place Iob. 2. 7. He turned water into Wine then we need not doubt how he turned the Bread into his Body Answer In turning Water into Wine he left it to the Iudgement of our senses c. But Popish Recusants doe not feele the rawe flesh of Christs Body though they teach they teare it with their teeth and to feed vpon accidents is no nourishment Againe Transubstantiation ouerturneth the very Supper of our Lord for in euery Sacrament there must be a Signe Againe it taketh away the nourishment of the Soule vnto eternall life for in Transubstantiation there remayneth onely the fleshly body of Christ Councell of Constance As the flesh of our Lord was vnited by the Spirit to the diuine nature so the Bread of the Eucharist the image of his flesh being sanctified by the comming of the Holy-Ghost is become the diuine Body Againe they hold the Bread consecrated though not spent at once but reserued and kept in boxes pipes and other vessells of the Church for dayes weeks and moneths to be carried to the sicke or other vses are still the very Body and Bloud of Christ Counsell of Trent Sess 13. cap. 47. Then though it should stincke or grow full of wormes or dogges or Mice eate it yet it is his Body Thus Christs Body must be subiect to these inconueniences Also it is bound againe as in his graue or worse pinched against the nature of a fleshly body There was no publique Lawe for this deuice vntill the Counsell of Latterane vnder Pope Innocent the third Anno Christi 1215. Whereupon in this as in the rest wee conclude with the Scriptures and Fathers that the mysticall signes after Consecration loose not their proper nature Theodoret. Gelasius Bishop of Rome with others So as our doctrine is more ancient as from Christ his Apostles and Scriptures See the fruits of Transubstantiation in the Historie of Gregory the seauenth who cast the Hoste into the fire because it would giue no answere Against Images Papists make a great difference betweene an Image and an Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they is the true similitude of a thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Similacrum doth represent that which it is not as were the Idolls of Venus and Minerua women-gods meere deuised things of the heathen Images say they we haue but no Idolls Bellar. cap. 5. Their proofes 1 Cor. 10. 19. An Idoll is nothing that is representeth nothing such were the heathen Idolls But the place is not so to be vnderstood for so he saith of the things that are offered vnto them which were not made to represent any thing neither were it needefull to shunne Idoll sacrifice or to abhorre the Image but that they are abused and turned to the seruice of Idols as it followeth there verse 20. Therefore it is not said to be nothing or offensiue being but wood or stone or such like but because it is abused to Idolatrie Againe all the pictures of the Heathen were not Idolls in this sence because they represented nothing For Iupiter Mars Apollo Hercules whose Images they had were men sometime liuing Moreouer they haue Images representing nothing as of Angels of God the Father and of the Holy-Ghost which haue no shape or likenesse Deuter. 4. 15. 16. Exod. 33. 20. Micha 5. 13. where Idolls and Images are alike condemned So haue they also imagined Saints as Saint George and Saint Christopher for there were neuer any such And the Pope himselfe commaunded them to be put out of the Decretalls See Pope Marcellus 2. Paul 2. and therefore they haue Idolls by their owne interpretation as well as the Heathen but indeede there is no such difference in the Greeke names which are indifferently taken in Scripture Romans 1. 23. Paul calleth the Gentiles Idols Images They turned the glory of the immortall God into the Image of a corruptible man birds beasts c. The word ther is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe Reuel 9. 20. speaketh of them that continued to worship Diuells and Idolls of golde and siluer c. it must needes be meant of Papists We deny not Images for ciuill vses Luke 20. 24. or such as God hath commanded to be vsed but to be vsed in the worship of God or in Temples we vtterly deny Exod. 20. 4. Thou shalt make to thy selfe no grauen Image nor the likenesse c. If they say as before of any false gods they haue their answer before and the Roman Catechisme on the second Commandement saith it must be vnderstood of the true Iehoua and it forbids vs to resemble God either in his

nature property or workes Deut. 4. 15. Exodus 40. 18. To whom will yee liken God or what similitude will ye set vp vnto him Psal 97. 7. Confounded be all they that worship grauen Images worship him all ye gods Tertul. de Idolis cap. 3. saith That euery forme or representation is to be termed an Idoll And Isiod etenim libr. 8. saith that the heathen vsed the names of Image Idoll indifferently in one and the same signification Acts 7. 41. Stephen called the golden Calfe an Idoll Hier. saith that Idols are Images of dead men Lactantius li. 2. cap. 19. sayth Where Images are for Religion there is no Religion Epiphanius saith It is against the authority of the Scriptures to see the Image of Christ or of any Saint hanging in the Church Epist ad Iohannem Ierusalom And further he saith in the seauenth Counsell of Constantinople Be mindefull beloued children not to bring Images into the Church c. nor let them be suffered in common houses for it is not meete a Christian should be occupyed by the eyes but by the meditation of the minde To conclude this poynt 1 Iohn 5. verse 21. Babes keepe your selues from Images Papists obiect they doe not worship the Image then doe they not obey the Popes Decrees for in the second Counsell of Nice it was decreed That the Image of God should be worshipped with the same honour that God himselfe was worshipped 787. yeeres after Christ Rhemes Testament in the Annotations vpon the Acts cha 17. verse 29. doe allow the Image of God to be pictured like an old man with grey haires in their Churches against Scriptures and Fathers But in the fourth Counsell of Constantinople the 7. generall before the Nicene thirty nine yeeres vnder Constantine the fift Emperour it was decreed If any man from henceforth shall dare to make him an Image to worship it in the Church or set it vp in his house or keepe it secretly if hee be of the Clergie let him be deposed if a Lay man accursed be hee Anno 748. So as doe they worship the Image or God in or before the Image they are condemned by Scripture Antiquity Counsells and Fathers whatsoeuer reasons they haue to the contrary as idle and to no purpose For Counsels where at one was 330 Bishops c. Kings Emperours with the aduice of their Bishops and learned men haue condemned Images though the latter Popes with the former to maintaine their pompe and keep the people occupied haue taken from them Gods Booke and haue set them vp these as Babes to play withall and to keepe them in perpetuall blindnesse Worshipping of Saints and Prayers to them The Papists teach That Saints departed are with great profit and pietie called vpon and prayed vnto and that it is not onely lawfull but godly so to doe Rhemists 1. Tim. 2. Sect. 4. Bellarm. cap. 19. De Sanctorum beati But they say they pray to them as Intercessours onely neyther doe they make them immediate Intercessours but through Christ concluding their prayers Per Christum Dominum nostrum Bellarmin Answer This is not true for you desire not them onely to pray for you but to haue mercy on you As O blessed Mary haue mercy vpon vs preserue thy seruants c. Gabriel Beet one of your owne is not ashamed to write That God hath diuided his Kingdome reseruing Iustice to himselfe hath left mercie to the virgin Marie and a blasphemous Hymne By the right of a Mother Commaund the Redeemer Epiphanius saith Let Mary be had in honour but let the Father Sonne and Holy-Ghost be adored Let no man adore Mary c. Haeres 79. Againe it is false that they alwayes conclude their prayers Per Christum Dominum nostrum For in that blasphemous prayer of Thomas they pray Thou by the bloud of Thomas which he for vs did spend Make vs O Christ to climbe where Thomas did ascend Heere they aske eternall life by the bloud of Thomas So some of the company haue abused the Psalmes and the Lords Prayer by placing our Lady and other Saints in the roome of God Papists places Exod. 32. 13. Moses prayer Remember Abraham Isaac and Iacob thy seruants Moses say they hopeth to haue his prayer heard by their merits Bellarmine Answer Moses rehearseth onely the Couenant made to them and their seed as it followeth there Moses therefore pleadeth not their merits but Gods promise to them Againe say they the Saints on earth desire one anothers prayers Romans 15. 30. Ephesians 6. 18. Colossians 4. 3. Ergo much more may wee desire the prayers of the Saints departed Bellarmine Answer To pray one for another hath a Commandement the Lords prayer Our Father c. and in other places of Scripture It is a dutie of charity But to request the Prayers of Saints departed hath no warrant Againe wee pray one for another heere because wee know one anothers necessities Prayer is to be made to God onely and to no creature besides as a principall part of his worship Esay 42. 8. My glorie will I not giue to another neyther my prayse to grauen images Romans 10. 14. How shall they call vpon him on whom they haue not beleeued but we must beleeue only in God Ergo no prayer to be made but to him The Rhemists say they beleeue in our Lady Ergo they may pray to her Answer Cursed are they that put any confidence in man c. Ieremy 17. 5. Againe Hebr. 4. 16. we are willed to goe with boldnesse to the Throne of grace that wee may receiue mercie and finde grace to helpe in the time of neede Ergo no neede of Saints inuocation Augustine saith He for whom no man prayeth but himselfe intreateth for all he is the onely Mediatour Ergo Saints are not to be prayed vnto lib. 2. contra Permin cap. 8. Nicen Counsell 2. artic 2. Tharasius President of the Counsell saith We doe plainely testifie that we repose and referre our faith and trust onely in God Ergo in no Saints or Angells That the Saints pray for vs they alledge these places 2 Pet. 1. 15. I will endeuour therefore alwayes that ye also may be able to haue remembrance of these things after my departure where he promiseth saith the Rhemists and Bellarmine cap. 18. to be carefull and to pray for them after his departure This the Apostle performeth in writing this Epistle that they may remember the things that hee taught them when hee was gone from them not to pray vnto him after hee was dead or hee to pray for them For in verse 13. he saith I thinke it meete so long as I am in this Tabernacle to stirre you vp by putting you in remembrance Ergo not after his dissolution Againe they alledge the Reuelation 5. 8. The foure and twentie Elders are sayd to haue golden vialls full of odours which are the prayers of the Saints Rhemists Ergo The Saints pray for vs. Answer This teacheth vs not that Saints