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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12064	A looking-glasse for the Pope Wherein he may see his owne face, the expresse image of Antichrist. Together with the Popes new creede, containing 12. articles of superstition and treason, set out by Pius the 4. and Paul the 5. masked with the name of the Catholike faith: refuted in two dialogues. Set forth by Leonel Sharpe Doctor in Diuinitie, and translated by Edward Sharpe Bachelour in Diuinitie.; Speculum Papæ. English	Sharpe, Leonel, 1559-1631.; Sharpe, Edward, 1557 or 8-1631.	1616 (1616)	STC 22372; ESTC S114778	304,353	438

of two sorts answering the double couenant One legale which beleeueth the promises and threatnings of the law to bee true the other Euangelicall which is rightly called iustifying faith which doth beleeue the promises of the Gospell grounded vpon my selfe not onely to be true in generall but doth apply them to euery beleeuer in particular to eternall life Now saluation is to be expected of you not out of the forme of each of these couenants but out of one of them The forme of the Legale couenant is as I said Do this and thou shalt liue the forme of the Euangelicall couenant is beleeue and thou shalt be saued If therefore you looke for saluation out of the legall couenant you must wholely and entirely and at all times doe that which is commanded You do it not you shall die therefore If you looke for saluation by the Gospell you must certainely beleeue that which is promised These bee the distinct formes of each couenant for the procuring saluation by no meanes to bee confounded yet the Pope hath confounded them Doe and beleeue and so hath brought in a third couenant which holy writ doth not acknowledge Thus the Prince of the couenant hath broken Gods couenant It is not to bee denied that faith and good workes are to bee ioyned together in a man that is iustified but to mingle and confound these two formes Doe this and beleeue that thereby a man is to be iustified is vtterly to bee denied as my Apostle Paul hath deliuered For as the Law doth not admit the least transgression so the Gospell doth not admit your least satisfaction Now what is more euident then that this hypocriticall enemie who vants himselfe to be a faithfull keeper of my will hath not onely in many places ●ased my will The Dominicans brought in a new Gospell but which is farre more heinous shuffled in a new will As when the Dominicans printed their new Gospell by the sufferance and conniuency of the Pope as when Paul the fift caused the conformities of Saint Francis that typicall Iesus my ape S. Francis typicall Iesus to be reprinted A meere forger who hauing abrogated my will hath brought in one of his owne A man● testament which is ratified by the death of the testator admitteth not either addition or detraction saith the Apostle much lesse Gods testament which is confirmed with my bloud and death But my testament say they is of two sorts The first nuncupatiue The second writen The last doth abrogate the former as my Apostle teacheth The Pope deuiseth Christs nuncupatiue will But I know what vexeth them The Legacies set downe in writing they thinke not sufficient to serue their turnes and therfore they haue deuised a will nuncupatiue not out of my Sermons but out of their decretals A fit similitude between the bod● of man Scripture of God How farre better did the old Rabins who compared the fiue bookes of Moses for the absolute knitting of the parts thereof within themselues to the body of man whereto if you adde a part as as finger to a hand you bring in a deformitie if you take away a part as a iaw from the face you bring in infirmitie if you shut vp a part as the mouth which nature hath opened or open a part as the side which nature hath shut vp you bring danger to the life So if the Pope do adde vnnaturall parts to the written will of God hee doth corrupt Gods booke as when he addeth Apocryphall and decretall Epistles if hee take away naturall parts he doth deceiue the soule of man as when he taketh the second commandement out of the decalogue and taketh the cuppe from the supper if he open those things that should be shut he offers wrong to God if he shut vp those that should be opened he offers wrong to men The Rabins shall rise vp in iudgement and condemne both the Pope and all Popelings who accuse all the written will of God of imperfection when as they iudge the fiue bookes of Moses to bee a volume most perfect They who diminish adde change euery thing at their pleasure shaue away with their censure what they mislike and what they like restore that curiously open secrets so that their owne Clergie thinkes basely of them and of enuie shut vp things to be reuealed that they bee not knowne of the people of God They I say are contumelious to God whose last will they haue either corrupted or abolished They are iniurious to the sonnes of men from whom they haue either openly stolne away or priuily filcht away God heauenly Legacies Here I appeale to all learned and ingenuous Papists It is no smale matter that is in hand but one of the greatest that euer was the thing in controuersie is Gods Testament The legacies of all the sonnes of God are in question which cannot be of force vnlesse Gods testament be safely kept Herein the sonnes of God must maintaine their right against men and Diuels Your Masters grant that Rome is Babylon the context and euent conuince it to be Byshoply Rome against whom my seruant Iohn doth denounce most certaine destruction Come foorth of her therefore assoone as possibly you can Yea out of the Catholike Church doth some of you say he is euer harping on this string he should say from the Catholike or common whore if he would harken to Iohn Bid her therefore farewell whose wellfare shee cannot endure I hartily beseech you that you would be pleased to be saued Saued you cannot be vnlesse Gods last will and testament wherein the saluation of man is conteyned be kept safe and sound from the corruptions of Antichrist The parts of the Testament are two Remission of sinnes The sanctifying of a sinner which consisteth in the true enlightning of the minde and the reforming of the heart The parts forme and Legacies of he new Testament The forme of the Testament is I will be your God You shall be my people Vpon these three Legacies doe depend The remission of your sinne The imputation of my grace The gift of eternall glory The forgiuenes of sinne is free is perfect is eternall It is free I blot out your sinnes for my owne sake not for your sakes but for my owne names sake I am that lambe that was slaine who alone take away your sinnes Are you then so mad that you will goe from the Lambe that is staine to the golden Calfe that is set vp that you beleeue the sinne of man can be forgiuen by the man of sinne The dispensing of grace is not in his power much lesse the forgiuenesse of sinne which as it is free so it is perfect For I doe not remit some sinnes and reteyne others I doe not remit the fault and reteyne the punishment but I wash away all your sinnes and forgiue all your punishment if your confession be earnest my pardon is perfect What Is it not also euerlasting Righteousnes

to my selfe that I might lay open the new creede of faith gathered out of the new Articles of faith both open and secret by the Byshoppe of Rome himselfe not so much for our owne Countrimen that are Papists whom if so many bookes so excellently set foorth in English cannot satisfie nothing at all can satisfie as in a Latine Dialogue for their sakes that are in forrain parts And this Dialogue is diuided into three bookes whereof two of them are now set forth the third God willing which at this time lieth in scattered papers if my health will permit shall be committed to print assoone as may be In all which I first bring in a certaine Iesuite Robert Saturnine a turbulent and wicked fellow who with his choisest arguments doth egerly defend heresie and treason And I ioyne with him for an answerer Antonius Patriotta an Orthodoxall Diuine Cicero You know the manner of Dialogues that men speake those things in them which they neuer spake Therefore Saturnine will happily complaine that those things are laid to his charge which he neuer spake whenas I dare religiously affirme that this factious Priest doth not vse onely the arguments of the chiefest Iesuits but their methode and their wordes chiefly of Alan Bellarmine and Parsons that any of them in all things may seeme to be Robert Saturnine I haue prefixed before the Dialogue a true looking-glasse for the Pope i. a liuely picture of Antichrist prophetically drawne out by S. Paul and S. Iohn expounded by the antient Fathers as farre as they could foresee and by the new more certainely by the euent I thought good to set it together with short conclusions prest to that end wherein the Pope with all his rabble may discerne himselfe For the order of nature did require that he should euict the Pope to be Antichrist which appeareth by the Glasse who had a purpose to proue poperie to be Antichristianity which is taught in the Creede I thought good to set before them both the Glasse of Christ and a short compendium of Christianity fetcht out of the Gospell and expressed in my Epistle to the Christian Reader For you know that two duties belong to the Minister one that hee preach Christ sincerely the other that he plainely lay open Antichrist as that worthy man and Martyr of God Iohn Husse thought in his time Now all this I know not how little or nothing fathers and brethren I submit to your iudgement and commit to your patronage For those reasons which seemed equall to me to take in hand the defense of the busines should seem so to you for the defense of my person I when I read that there was mention made of the popish creede by our men but saw that it was laid open by none to my knowledge of set purpose with any of their discourses I tooke the matter in hand not so much in hope to performe that I should doe as for desire to trie what I could doe hoping thereby to stirre vp other mens cares who can deale in the busines more learnedly and eloquently You haue hitherto heard why I vndertooke this labor now if it please you vnderstand why I dedicated it to you For when I perceiued that the whole body of Religion was to be handled by me in this Creed I thought good most humbly to call together the Religious Clergie to bee Patron of this worke of whom the Romish Clergie haue taken so many deadly blowes that they feare no Clergies forces and blowes more and whom it greeueth them to see endowed of God with so many excellent parts of pietie knowledge tongues and prophesie Therefore that great Tiberine fisherman when as his trade of fishing began to be laid aside and waxe cold because that certaine great fishes had broken out of his netts torne and worne for age drew vnto him certaine skilfull workemen out of our Vniuersities with deceitfull rewards who might mend againe the netts being so tatterd and torne and make them fit to catch not Soules but Crownes and those whom he first caught with his golden baite as fishes he sent backe againe as fishermen Whereto agreeth that of Martiall He sent vs great rewards but sent them on a hooke How can the fish on fisherman in louely manner looke With the same cunning deceipt he doth daily endeuour to entangle young learned students and to entise them with deadly gifts vnto him that they may helpe and vphold his forlorne and desperate quarrell Wherein he seemes to be like to that Pithius the vsurer in Cicero Cic Offic 3. who that he might cosen Cannius a plaine countrey Gentleman calld to him all the fishermen and taught them what they should do that they should fish altogether and bring the fish when it was caught and lay them at his feete by which deuise hee might sell his farme at a dearer rate So the Bishop hath sent for fishermen out of Germanie Which is the Popes signet but chiefly out of England vnder the ring of the fisherman who should secretly returne to the fish ponds whence they came and being caught themselues should catch others and should bring their boates and fishes of all sorts to him that by that meanes he might make the marchandise of his Church the more salable This is the Bishops cunning Was this the reason he allured our youth vnto him with rewards and placed them in his Colleges of Rome and Rhemes that he should send them backe twise worse than hee found them This cousenage of our young men wherewith this grand cousoner of the world doth vphold his seat is to be preuented with all the aduise we can Whereby hee doth plainly shew what great confidence he puts in our mens witts wherewith he perceiueth that the tower of Babylon is both most egerly defended and impugned in this age of ours Hee hath none of his side more learned than the English-Priests chiefely the Iesuites who that they might infect the English write in English in the iudgement of wisemen elegantly in the iudgement of fooles probably that they may supply that by the goodnes of their style which is wanting to the goodnes of their cause Neither yet doe they bring any new matter but they pol sh and trim ouer their old stuffe obiected a hundred times by their side and refuted a hundred times by ours and they cast a new colour and flourish ouer there thred-bare and withered arguments that the Iesuites schoole may seeme to haue refined old poperie as Medea did Pelia with her enchantments The discription of a Papist But it doth bewray in the encounter both her feare and diffidence while she doth enlarge the Canon with the Apocriphals diminish the Scripture with her traditions ouerthrow the originall with her translation peruert the text with her glosse In the meane while she sends out bookes wherein she stuffes out hir arguments concluded commonly out of meere allegories enforced proportions lame similitudes fained miracles foolish

it not by an immediate execution and committeth that to the Emperour by an vniuersall iurisdiction That the Romane Bishop is the cheefe father and man in the world and that all hang on him as on the cheife workeman he should haue sayd foundation otherwise if any should appoint an Emperour by himselfe I thinke he should say a substantiue in respect of his temporalties should make two principles which heresie that he might auoyd he makes the Emperour an adiectiue Isodor Mos pa. 22. de maiest mil. Eccles As another saith that the holie writer in the olde Law made the Priest-hood an adiectiue to the kingdome but that S. Peter made the kingdome an adiectiue to the Priesthood g Tho Boz de iure sta lib. 1. cap. 6. fol. 137. That kings are not immediately from God but by the interposing of the Church and the cheefe Preist thereof That there is a warlike and compulsiue power giuen to the Church aboue Kings and Princes that Constantine gaue nothing that was his owne but restored what was vniustly and tyrannously taken from the Bishops § 79 That Christ committed to Peter the key-keeper of eternall life Isido Mos de maiest pag. 27. the right of earthly and heauenly gouernment and that in his place the Pope is the vniuersall Iudge the King of Kings and Lord of Lords and therefore that hee is consecrated as a cheefe Bishop and crowned as a King Because hee hath each power that hee vseth that power either absolutely or ordinarily absolutely when he doth abrogate such lawes as he please ordinarily when hee vseth lawes When he will liue vnder lawes to vse the counsel of Cardinals when he will not to rule without counsell because his power is from God not from the Colledge of Cardinals I thinke not onely Asses but Lyons also That all the faithfull and the vnfaithfull and euery naturall creature for so he speaketh is subiect to the Popes gouernment and that therefore the Pope doth all men to worship him prostrate themselues before him and kisse his feete that the adoration of Dulia seruice is giuen to him as to Images and Saints in respect of his kingdome hee hath a crowne of his Preisthood a myter That Emperours and Kings may bee compelled to obserue their oathes taken at their coronations and confirmations because by the vertue of their oath they bee made the Popes vassals That by the Law of God and nature the Pre●sthood is more eminent then the Empire That secular powers are not necessarie but that Princes should performe that by the terrour of discipline August triump apud Carer p. 130. 132. which a Preist cannot doe by vertue of his doctrine And if the Church could punish offenders the Imperiall and Kingly gouernment should not be necessary because potentially it is included in the Apostolicall gouernment Celsus Mancinꝰ ib 3. cap. 1. Et Care p. 133. That it may bee auowed of Christs Vicar by a certaine similitude which Plato in Time us spake of God for being demanded what God was answered he is not man he is not heauen nor good but somewhat that is better if a man shall demand whether the cheefe Bishop be a Duke a King or an Emperour Isodor Mosc pag. 80. hee shall answer warily if he shall affirme by denying that the Pope is something more excellent something more eminent That all temporall Iurisdiction is to bee exercised F●e vpon flattery not at the Popes commandement but at his becke Princes will and command God the Lord doth all things with his becke agreeable to that He spake and with his becke made all Olympus quake And that Christ had all plenarie iurisdiction aboue all the § 80 world and all creatures and that therefore the Pope Christs Vicar hath it To what end I pray you to what end As they make Christ Leli Ze●h tract Theol. pag. 81. Franc. Bozius lib. 2 cap. 14. so they make the Pope the absolute Lord of the world out of those wordes Behold two swordes which signifie the power spirituall and temporall and from them I will giue you the keies The keyes of heauen are giuen therefore of the whole earth And from those wordes all power is giuen to me in heauen and in earth therefore the right both of the heauenly and earthly Empire is committed to the Pope who is Christs Vice gerent vpon earth To what end say I But that Christian Kings and Emperours should acknowledge that they hold their kingdomes and Empires of him forsooth and that as oft as they doe any great hurt to the Church they may be depriued by the Pope and the right of their kingdome may rightly be conueied ouer to others or if they doe not acknowledge it they may be constrained by armes either of their owne subiects or of outward Catholicke Princes if the Pope will haue it so to part with their kingdome and life § 81 Here Patriotta I beleeue truly said hee that your Doctours did striue among themselues by aduancing the dignitie of the Popes and suppressing Emperours and Kings whether of them with a more grosse or with a more spruisse kinde of flatterie might set foorth the pride of the Popes court But the very naked recitall of these toyes seemes to bee a sound refutation of them Then Velbacellus I doe said hee and haue much greiued that the withered and decayed opinion of the Canonists disproued long since and reiected of good Catholickes should bee now taken vp againe and brought in as a thing forlorne by so many excellent wittes the chiefe whereof both for place and learning was Cardinall Baronius who did very stubbornly and obstinately defend the direct ordinarie and inherent authoritie of the Pope whereby as a Lord of the world in temporall matters hee may at his pleasure depose Emperours and Princes Is it not necessarie to adde his many other reasons They are extant in his bookes that are in many mens hands there they may fetch them that will haue them There is sprung vp on the other side Cardinall Bellarmine § 82 a man of no lesse credite with our men Bellarmine and as well deseruing of the Church who did ouerthrow that ordinarie direct and inherent gouernment of the Pope in temporalties as left by Christ with so sound arguments of scripture that in my minde neither the aduersaries nor himselfe afterward could with his most exquisite skill of distinctions dissolue them But that hee may seeme somewhat to gratifie the Pope although saith he he be not the Lord of all temporalties directly neither hath inherent and ordinarie authoritie as hee is Pope to disthronize temporall Princes yet bee is Lord of the temporalties indirectly in order to the spiritualles as hee vsually speaketh and hath an extraordinarie and a borrowed authoritie as he is chiefe spirituall Prince to alter kingdomes to take them from one and giue them to another if it be necessarie to the saluation of soules i. in order