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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	dead_a	faith_n	lively_a	5,187	5	10.6802	5	false

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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

Pauls authoritie one of them that S. Peter without doubt was a Catholike but Paul if he be not warily expounded seemes to smell of heresie Thother that places out of Paul by the testimonie of Peter were hard to be vnderstood and had need of a Romish Commentarie Peter I said made mention of the hardnes but not of the commentarie In whose Epistle say they whatsoeuer soundeth against the Romane faith therein wee do not attaine to the true sense that which the Rhemists haue obserued Rhem testam argument epist in gene For he in the first chapter say the Fryers did commend the faith of the Church of Rome whereto Cyprian denieth that vnfaithfulnes can haue accesse But in the 11. chapter I say Epist 50. he warned the same Church that if it departed from the bountifulnesse of God it should take heed lest as the Church of Israel was cut off so shee were not cut off also It may therefore be cut off be it spoken by Cyprians leaue For it is in act cut off when it is fallen from that foundation which is placed in the only mercy of Christ apprehended by faith That faith therefore of the Church which Paul the Apostle so much commended and taught by his writings is one and the faith of this Church which Paul the Pope hath left so deformed with his vnwritten traditions is another And yet shee glorieth much as I said that Paul is hir founder I had rather they would vse him as an author But she will neuer doe it Shee maketh more accompt of Pauls Bulls than Paules Epistles which the ancient Fathers did rightly tearme the key of the Scripture Which most of the popish sort do so feare that they cannot reconcile Paul and S. Iames together but oppose them one against thother The reconciling of Paul and James as if Iames the Apostle had concluded that a man is iustified by his workes before God not with faith alone against the Apostle Paul when as Paul doth not vnderstand the same faith and the same iustification which Iames doth For hee requireth faith placed in the heart this reiecteth faith bragged on in the tongue Hee requireth a liuely faith this reiecteth a dead faith Hee doth enforce a heauenly faith which layeth hold on the promise this casteth of a diuelish faith which doth onely acknowledge Christs historie without application hee doth commend and extoll fruitfull faith working by loue this doth rightly condemne a barraine faith voide of the duty of holinesse he doth set forth the iustification before God which Aquinas calleth the righteousnes of imputation Iames the iustification before men whom the same Aquinas calleth the righteousnesse of declaration Moses from whom either Apostle drew his testimonie doth expound ech and doth take vp the controuersie begun by the Aduersarie The imputation of righteousnesse whereof Moses maketh mention Gen 15.6 went thirty yeares before that worke for which they dreame that Abraham was iustified before God Which circumstance of time Paul most earnestly weighing concludeth that faith was imputed to Abraham to obtaine righteousnesse before God 15 yeares as Moses noteth before hee begat Isaac and other 15 yeares at the least before he would haue sacrificed him They know not well how to loose themselues out of this indissoluble knot whosoeuer thinke that righteousnes was imputed to Abraham before God because he killed his sonne who was not as yet borne when as the Holy Ghost doth pronounce him to be righteous which S. Iames himselfe v 23 seemeth to vnderstand as Oecumenius gathereth out of the place that Abraham was the image of iustification which is wrought by faith alone when it was imputed to him for righteousnesse ver 23. ver 21. that he beleeued and of that iustification also which is by workes when hee would haue offred his sonne Isaac vpon the Altar Therefore faith did make perfect the person of Abraham and the worke did iustifie the faith and declare ech to be perfect Is this a fight is this an opposition especially betweene two holy Apostles who writ their Epistles with the instinct of the same spirit But no one thing doth more neerly gaule the Synagogue then that Paul the Apostle by the direction of the spirit writ the commentarie of the mysterie Apoc 9. 2 Thess 2. 1 Tim 4.1 which S. Iohn afterward set forth of that great Antichrist whom hee maketh to be the falling starre i. an apostata from the faith or rather the prince of the apostacie as Paul expounds it Iohn calls him the Angell of the bottomlesse pit the key-keeper of hell the beast arising out of the earth and counterfeyting the lambe with two hornes and in his voyce resembling the Dragon Therefore in shew the Vicar of Christ in deed his aduersarie in ambition aboue Kings Gods emulus as Paul explaines it Iohn in order the 7. King of the Romane state Apoc 13. the reviued image of the former beast to be after reuealed within the Empire decayed as Paul doth interpret it Iohn sitting in the common place Lord of the seauen hill'd Citie in the speciall place in the temple of God A description of the Pope that is in the Church of God as Paul doth expound it for Kings thrones are called Bishops seates Therfore he is in office a Bishop in name Romane or Latine in his disposition a great hypocrite and a notable dissembler by his cunning an inchanter and bewitcher of soules by his worship an Idolater by his malitious practise a murtherer giuen ouer to sinne sold ouer to destruction as both of them define Water is no liker water than Antichrist to the Pope But S. Paul being not therewith content defineth Antichristianitie to be not iniquitie but the mysterie of iniquitie And doth after diuide it into three parts 1. Curious speculations 2. Absurd superstitions 3. Iewish ceremonies whereof it is wholy compounded which who so holdeth doth not hold the head as the Apostle speaketh I beseech thee Christian Reader tell me what is more like than old and new Antichristianitie What is become of them who deny that Poperie hath his beginning from the antient heresies which being of the same age with the Apostolike truth in many things as Tertullian saith was wounded with the Apostolike style as shall be made manifest in the discourse following I do therfore more disdaine than admire that the Apostle Paul doth so exceedingly displease the Romane synagogue who did foreshew that Poperie should be patcht together of Paganisme Idiotisme and Iudaisme A little Glasse of Christ and Christianitie BVt I purposing to set out all the force and nature of Antichrist and Antichristianitie in latine I thought good to set before it a liuely and short forme of Christ and Christianitie which the Apostle defineth to be the mysterie of godlines that the truth of the Gospell being brought into light out of the labyrinth as it were of discoursing might put to flight with her authoritie and countenance

to be altogether the seruant of sinne because he is ouercome of sinne this free in part because he is made free by the Sonne not appointing him free in part lest he make him sacrilegious nor this altogether a seruant lest he might make him sluggish He doth not therefore take from the vnregenerate all power of willing but all power of well-willing that he may not lift vp the crest of his naturall pride and he granteth to the regenerate some power of well-willing that he may not weaken the strength of spirituall diligence And that God may giue life to the dead and renew and repayre the lost image of God z Ephes 3.10 he doth fasten and imprint the true knowledge of God and our selues into the minde and righteousnesse and holinesse into the will of man he doth enlighten the blinde with the light of his wisdome shining into him he doth couer him being naked with the robe of his righteousnes put vpon him and being vnsauorie he doth season him with the salt of his holinesse infused into him Whereby a 1 Cor 1.30 Christ is said to be made of God to the faithfull man wisdome righteousnes and sanctification Paul makes mention of a twofold righteousnesse and life of a Christian one whereby hee liueth before God thother whereby he liueth before men b Gal 2.20 By faith before God by apprehending of Christ c Gal. 5.6 by loue before men by the practise of holinesse So that good workes are not the cause of iustification but iustification is the cause of good workes as d Aug de Spi li. Austin affirmeth neither do we attaine faith by virtues but virtues by faith as Bede gathereth out of Gregorie One order is in morall matters another in heauenly one in Aristotle another in Paul e Arist 3. ethi There a man must doe iust things iustly before he be iust Here a man must be first iust in another before he can do iust things and iustly in himselfe As Christ is made sinne for vs so wee are made the righteousnes of God in Christ f 2 Cor. 5. vlt. For Christ himselfe most holy was made sinne by the imputation of our sinne we sinners therefore are righteous only by the imputation of the righteousnesse of Christ At g August in Euchirid c. 41. Austin doth expound the Apostle and Anselme Austin He therefore is sinne as wee are righteousnes not ours but wee are Gods not in our selues but in him as he is sinne not his owne but ours not in himselfe but in vs. So Austin So h Ansel in loc Anselme He is sin saith he as we righteousnesse not ours but Gods not in vs but in him as he is sinne not his owne but ours not in himselfe but in vs. Both of them doe acknowledge with vs the imputed righteousnes of Christ with the Apostle howsoeuer the Synode of Trent doe make inherent righteousnesse the forme of iustification and the Rhemists too prophanely scoffe at the imputation of righteousnes which Pighius that arch-papist doth confesse A sinner therefore dead in himselfe liueth righteous in Christ and liueth not to himselfe but to God but yet so liueth that he feeleth in himselfe the fight of the spirit and the flesh which the Apostle acknowledgeth not onely in other Christians but in himselfe for the comfort of others I do not that good I will saith the Apostle but the euill I would not that I do which a bad man did not badly expresse I hate and what I hate against my will must be What I would cast away to beare is greife to me But that the Apostle speaketh of the motions of concupiscence whereto the will doth not consent this of the beastly affections whereto the will is wholy addicted Which notwithstanding by the working of the naturall conscience hee saith he hateth But assoone as a man begins to liue in God sinne begins to dye in man For it hath receiued a deadly wound in the roote in respect of guiltinesse while it be cured by perfect buriall it remaines dead not cut off that we may be humbled not imputed lest we should be cast downe Sin dwelleth in vs as a Iebusite subdued not expelled subdued it taketh feare from vs not expelled it shakes off securitie that to striue with it it is farre more safe than to haue no enemie at all In this fight Gods grace doth helpe vs strengthning vs with a double sacrament of Baptisme and the Lords Supper there the fountaine of regeneration is powred out here the bread of life is set before vs there is a healthfull bathe to wash vs when we are fowle here is a spirituall feast to feede vs when we were faint so that from each we may take strength to resist So the power of God is made perfect in our infirmitie which when out of our owne skarres it stirreth vp in vs a courage to fight so from helpe ministred from thence it puts into vs sure hope that we shall ouercome For it bringeth griefe out of the fall for sinne and stirreth vp strife out of griefe with sinne and out of strife bringeth the victorie of sinne So out of poyson it gets a remedy and out of the sicknesse it getteth health Neither doth it in the meane while depriue vs of inward comfort while wee waite for the eternall tryumph But in the fight it shewes vs the propitiation after the fight which endeth in death it presently openeth the holy place of holyest so that neither peace of conscience is wanting to them being aliue and their soules shall haue rest when they are dead Thus it commeth to passe that these broken relikes of sinne in the sonnes of God by Gods grace do much profit when out of them they make an antidote against pride neither are puft vp with the merits of their owne works Wherby the doctrine of Trent ought to be accounted the more abominable which doth decree that eternall life is to be restored to the faithfull for the merit of workes which the Apostle propoundeth not as the reward of a seruant but the inheritance of a sonne not payed for spirituall obedience but giuen to the spirituall generation as Austin expounds the Apostle the crowne of righteousnesse in respect of Christ who merited a crowne of mercy in respect of vs for whom he merited to be giuen by the iust iudge not for the weight of mans merit but for the force of Gods promise to be rendred according to their workes not for their workes Gregor in 7. Psal peniten as Pope Gregorie distinguisheth out of the Apostle The studie therefore of good workes is to be vrged because God shall iudge according to thy works but merit is to be detested because it shall neuer saue thee for good works For whatsoeuer you do well is of God not of the merit of man but of the blessing of God You doe owe it therefore to God as the creature to the Creator as

of Babylon not the materiall is to be vnderstood which being weakned and shaken by the preaching of the word while as yet the walls were standing fell in mens mindes and was wholy cast downe For who is there but of small vnderstanding to whom the iniquitie of the Church and Court of Rome doth not appeare to whom their impietie is not euident to whom shee seemes not to be the mother of fornication the receptacle of spoiles the queene of pride the shop of sinnes and the sinke of all filthinesse In what accompt the Pope was heretofore A hundred and threescore yeeres since one that was no Heretike as a Lutherane is termed but a Roman-Catholike writ thus of the Pope as it is recited in the catalogue of the witnesses of truth Iupiter is below In heauen is Plutoes place Vpon a brutish animal Bestowed is all grace It is as Iewells in the mire And durt vpon the face And if he were so hatefull when the darknes did couer his filthinesse how much more hatefull doth he seeme to all since the light of the Gospell hath laid him open and naked to the view of all men The third Angell followed them The third Angell Apo 14.10.11 crying with a loud voice If any shall adore the beast and her image and beare her marke in his forehead or in his hand he shall drinke of the wine of his wrath which is mingled with wine in the cup of his wrath And he shall be tormented with fire and brimestone in the sight of the Angells and before the face of the Lambe and the smoke of their torment doth ascend vp for euer This Angell doth threaten eternall destruction not onely to Rome and the beast but to all that loue Rome or adore the beast whether they carrie the marke of the beast either openly in their forhead or closely in their hand An exhortation to Ministers Here I admonish euery man of God euery messenger of God my selfe being the least and last of all Christs seruants that they seeke not after ease to make them idle or after wealth to make them couetous or after pleasures to make them luxurious or after preferment to make them proud but that they haue a continuall care to recouer soules fallen to the beast or preserue them that stand vpright to whom being stampt with the marke of the beast the Angell of God doth denounce so greeuous and endlesse torments There is no doubt but as soone as any of you doe earnestly vndertake this businesse of God and Christ but he shall endure many wrongs not onely from outward enemies but which is more greeuous from false brethren those following the quarrell of Antichrist these couering their owne with the name of Christ so that they can looke for nothing from these but molestation and trouble from those nothing but death and destruction But let him for his comfort heare that voice which Iohn heard from heauen write Blessed are the dead which die in the Lord so saith the Spirit that they rest from their labours and their works follow them And if those dead be blessed that liue and die in the Lord .i. in the faith of the Lord how much more happy be they that liue and die for the Lord .i. for the faiih of the Lord We haue three witnesses testifying this happinesse Three witnesses of happinesse 1. The voice from heauen 2. The Scripture in the Church 3. The spirit in the consciences all testifying that the sense of our miserie is short but the sense of our happinesse euerlasting that the life weakned by sicknesse is necessarily to be laid downe and that it is not greatly materiall whether a man die vnder a canopie or in a campe so he die in Christ and for Christ that a momentanie life is here granted to vs but that the reward of a life well spent is immortall And whereas it is appointed that all shall die Gods seruants may rather wish that their life which must necessarily be ended be rather spent in a holy cause then reserued for a naturall end especially against seducing and bloody Antichrist and all his adherents who now if euer are most wrung and grumble threatning fire and sword to the Saints of God The wicked therefore when they fall shall be most greeuously punished in hell for all their impieties and abominations but these that are washed and redeemed with the blood of Christ shall presently from their death in great triumph enioy a place and rest in heauen The sixt Angell Apoc 16.12 For after in the sixt Viol which the sixt Angell powreth out into that great riuer Euphrates there is mention of a great battaile to which those 3. vncleane spirits cōming in the likenes of frogs out of the mouth of the Dragō out of the mouth of the beast and out of the mouth of the false Prophet doe summon the Kings of the earth against the great day of the Almightie God who shall gather them together into a place that in Hebrew is called Armageddon In which words the malice of Satan and of Antichrist and the Antichristian Synagogue is plainly set downe as likewise of the Iesuites those frogs who croking out of their caues prouoke the Kings of the earth to warre against Christ and the Church but with what successe the place and day doth declare That is the day wherein the right hand of Almightie God shall be great and glorious by the fall of Antichrist The place where the Popish frogs shall be destroyed The place is called in Hebrew the hill of theeues and robbers as Aquinas or a cursed armie prepared to battaile or an armie of destruction which shall both bring destruction and endure it Vnlesse that be better as diuers read Charmagaddon that is a troupe appointed to the slaughter or Gnarmageddon which signifies a craftie kinde of killing so that the sense is that Princes are to be brought into that place by the cunning sleight of Satan and Antichrist where they may vtterly perish Although another farre otherwise and farre better doe take it not for a noune appellatiue but proper Megiddo it was a hilly city in the land of Canaan and because Har in Hebrew is a hill and that was scituated vpon an hill it was called Harmageddon That place was renowned for the slaughter of the Canaanites where where Iabin and Sisera fighting against the people of God were daunted and vanquished vnder the gouernment of Deborah for whom the starres were sayd to fight in their courses as the windes and seas did fight for our Elizabeth of blessed memorie against the Spanish inuincible Armado to whom that distichon of Claudian doth fitly agree O much belou'd of God for whom the seas doe fight And winds conspire to blow to put the foe to flight The seuenth Angell Therefore Harmageddon was the place of this battell that the enemies of the Church with Iabin and Sisera gathered together by God might expect