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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

Popes together seauen yeeres See Faelix 5. Coniurers Siluester the second and so forth nine or ten Popes together See Gregorie the seauenth Paul the third Alexander the sixt In league with the Diuell Alexander the sixt Siluester the second Incestuous Iohn the thirteenth Alexander the sixt Paul the third Sodomites Sixtus the fourth Whoremongers Iohn the eight and thirteenth Victor the third Paul the third and fourth Innocent the fourth Clement the third Sergius the third Sixtus the fourth Gregory the thirteenth Cruell Iohn the foureteenth Vrban the second and sixt Boniface the seuenth Alexander the sixt Pius the fourth Murtherers Pius the fourth Gregorie the seauenth Stephen the eight Sixtus the fift Gregorie the foureteenth Honorius the second Poysoners one of another Damasus the second Victor the second and third Celestine the fourth Paul the third Treacherous Alexander the third Gregorie the seauenth and ninth Innocent the ninth Cousoners Alexander the third Boniface the eight Celestine the fift Benedict the tenth Warriers setting Princes together by the eares rather then Peters successours Bennet the ninth Martin the fourth Alexander the second Innocent the second and seauenth Iohn the eleuenth Iulius the second Eugenius the third Paschal the second Vrban the third and sixt Clement the seauenth Gregorie the foureteenth yea in the Schisme of Popes they cursed and warred one with another See Victor 3. and Paschal 2. as in a fight betweene Vrban the sixt and Clement the seauenth there were miserably slaine two hundred thousand men and many more and many besides were drowned See Clemen 7. Diuers condemned one anothers Decrees Iohn the twelfth and vnder Sergius the third Martine the fift Iohn the twenty three chose himselfe Pope Damas 2. Now to conclude with Cornelius Agrippa de Vanitat Hee hauing spoken of the wickednesse of Popes in generall saith I passe by those other monsters of the Roman Popes such as was Formosus and those nine that followed which sometime ruled filthily in the Church I say nothing also of those latter Popes Paul the second Sixtus the fourth Alexander the sixt Iulius the second the most famous troublers of the Christian world besides Eugenius which for breaking faith with the Turke did cast all the Christian Common-wealth into most mortall and bloudy warres as if faith were not to be kept with an enemie Moreouer how much danger Alexander the sixt brought to the Christians by taking away by poyson Zizimus Pazaithe the Turkes brother is sufficiently knowne vnto all men Thus farre Cornelius cap. 6. Thus did not Peter who taught faithfully preached Christ diligently and sought and taught peace amongst men was holy humble and sober in conuersation and in the end gaue his life for the truth The Pope therefore in life being thus contrary vnto Peter is the successour of Antechrist not of Peter Now come wee to examine the Doctrine And first for Iustification AS for the Law that should haue condemned vs for euer Christ hath satisfied his Fathers wrath and hath fulfilled it for vs and no man in the world could haue done it but he Esay 53. 5. Hee was wounded for our transgressions and by his stripes wee are healed 2 Cor. 5. 11. He which knew no sinne was made sinne for vs that we might be made the c. Christ was made sinne by imputation that we might be made righteous before God by imputation of his righteousnesse to vs Rom. 5. 19. As by one mans disobedience many were made sinners c. Note a comparison betweene Adam and Christ Iob 9. 2. How shall man compared with God be iustified Rom. 3. 10. 11. 12. They haue gone all out of the way c. Rom. 4. 5. To him that worketh not but beleeueth c. and 5. verse 1. Being iustified thorow faith wee c. Ephes 2 8. By grace yee are saued through faith not of your selues c. Rom. 8. 20. Whom he hath called them also he hath iustified 1 Cor. 4. 4. See from these places I reason thus If Christ hath satisfied the Law for vs If hee be our peace with God If by his stripes we be healed If his righteousnes be ours by imputation onely If by his obedience only we be made righteous If there be none that can doe good no not one If iustified thorow faith wee haue peace with God If saued by grace not of workes If neuer so righteous yet wee are not thereby iustified Then our Iustfication is plainly without vs and it commeth onely by Christs righteousnesse imputed and by faith receined Though these be as euident as the Sunne at noone yet they cauill with vs from other places of Scripture to maintaine Iustification from our selues or at least to part stakes with Christ Papists first place Psal 7. 8 Iudge me O Lord according to my righteousnesse Solut. This is not spoken of our righteousnesse before God but Dauid being falsly accused vnto Saul by his enemies his heart being free from any intention of euill against him desires God to be Iudge betweene him and them and therefore this serueth not for the Iustification of a sinner before God The second place 2 Corint 4 14. Our light afflictions which are but for a moment causeth vnto vs a farre more excellent weight of glorie If afflictions say they worke our saluation much more good workes Solut. Afflictions say we worke our saluation not as causes procuring it but as meanes directing vs thereto Bernard They be via regni non causa regnandi Psalme 119. 71. It is good for me that I haue beene in trouble for c. Of Sacraments the number The Papists teach seauen Sacraments contrary to Scripture by a foolish mysticall taking the number of seauen in Scripture as a number of perfection as it was said to Naaman 2 King 5. 10. Goe wash seauentimes Againe Iob 4. 2. Offered seauen Bullockes and seauen Rammes seauen Starres seauen Candlestickes These are too idle to be answered and therefore I leaue them to former answers for this number may as well ferue for a mysterie of iniquitie Reuel 17. 18. Sacraments both in the old and new Testament were of Gods ordinance men may not make Sacraments Christ putting an end to the olde Testament was the Authour of the Sacraments of the new Testament and appointing outward signes of holy things hee instituted two Baptisme and the Sacrament of the Lords Supper no more are to be found in the new Testament of his making or commandement The first he sanctified in his owne person Mat. 3. 16. for he was baptized of Iohn The same he commended and commanded to his Apostles after his resurrection Mat. 28. 19. The Lords Supper this he instituted and ministred in his owne person also Luke 22. 19. commaunding to doe this in the remembrance of him The remission of sinnes is represented in Baptisme Acts 2. 38 The death of Christ is set forth in the Lords Supper 1 Corinth 11. 26. Whereby our faith is strengthened and our hope confirmed in the promises of God