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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apprehend_v	faith_n	righteousness_n	2,102	5	8.3942	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

immediately by Iesus Christ Galath 1. 1. and verse 16. he saith he did not immediately being now called and appointed of Christ communicate with flesh and bloode Faith which iustifieth is not the efficient or instrumental cause of saluation Rhemist Galath 6. sect 4. But the contrarie is proued out of scripture 2. Corinth 5. 7. We walke by faith and not by sight As the eie then is the instrument whereby wee behold thinges present so is faith the organon or instrument of the soule whereby we apprehend thinges absent and inuisible That also is an euident place to this purpose Ephes. 2. 10. By grace are ye saued through faith and that not of your selues for it is the gift of God and not of workes What else can be the meaning of this place but that we are saued by grace apprehended by faith So that grace is the efficient cause faith the instrumental And least that any man should say that faith saueth vs as other vertues wrought in vs by grace not by an apprehension of grace but as a meritorious cause as the Rhemistes affirme the Apostle addeth that faith is the gift of God and therefore meriteth not and he excludeth workes euen workes of grace ordained for vs to walke in from beeing any cause of Iustification before God And so faith also is excluded as it is an act or worke of the vnderstanding onely and hath place onely in the matter of saluation in respect of the apprehensiue facultie and power thereof Whereas the Apostle saith the gift of God is eternall life Rom. 6. 23. The Rhemists take vpon them to correct the Apostles wordes saying thus The sequele of speech required that as he said Death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is Rhemist Rom. 6. sect 8. What can be more contrarie to the Apostle then this Life euerlasting saith he is the gift of God Nay say they it is as properlie the stipend of righteousnes as damnation is the stipend of sinne but the Apostles declination from that sequele sheweth the contrarie Christes paines were of no account of their owne nature compared with his glory Rhemist Rom. 8. sect 5. A monsterous blasphemie and contrarie to scripture for if there were no comparison betweene Christes sufferinges and the glorie which he hath purchased for vs by them then his sufferinges were no satisfaction to Gods Iustice Wherefore his passion being the passion of the sonne of God was both a full satisfaction and a worthie desart of that glorie which hee hath obtained for vs Thou art worthie to take the booke and to open the seales thereof because thou was killed Reuelat. 5. sect 9. Christ therefore in respect of his passion did fully deserue all that glorie which hee hath obtayned for vs but there is no desert where there is not a proportion betweene the labour and the reward yet wee affirme not that Christ merited for him selfe for his owne glorification was due vnto him before the worlde was Iohn 17. 5. That our afflictions are meritorious of heauen Rom. 8. 18. Saint Paul sayth cleane contrary that the afflictions of this time are not worthy of the glory which shall be reuealed ibid. They deny that the Iewes did receiue the trueth or substance of Christ in their sacramentes as we doe in ours or that they and wee do eate and drinke of the selfesame meate and drinke Rhemist 1. Corinth 10. sect 2. and yet the Apostle saith plainely That they did all eate the same spirituall meate and all drinke the same spirituall drinke for they dranke of the spirituall rocke which followed them the rocke was Christ. ibid. Doth not the Apostle now say here that they did drinke the same spirituall drinke with vs for Christ was their spirituall drinke and so is he ours That where the Apostle sayth This is not to eate the Lords supper 1. Corinth 11. 20. Hee meaneth not the Sacrament which Christ instituted at supper but the feastes of loue which were vsed in the primitiue Church Rhemist ibid. And yet it is most manifest by the circumstance of the place that S. Paul reprooueth them for the abuses in the Lords supper and therefore putteth them in minde of the institution of Christ verse 23. which had beene a matter impertinent if hee in so saying the Lords supper had not meant the Sacrament That the force and efficacie of common prayer dependeth not vppon the peoples vnderstanding hearing or knowledge and that the infant idiote and vnlearned man taketh no lesse fruite of diuine office than any other Rhemist 14. sect 10. And therefore it is not repugnant to saint Paul to pray in the latine that is an vnknowen tongue ibid. sect 15. Yet in trueth S. Paul flatly condemneth the vsing of an vnknowen tongue in publike prayers and thankesgiuing Hee that occupieth the roome of the vnlearned can not say Amen at thy giuing of thankes seeing hee knoweth not what thou saiest for thou verilie giuest thankes well but the other is not edified And it followeth verse 19. I had rather in the Church speake fiue woordes with mine vnderstanding that I might instruct others then ten thousand words in a strange tongue What could haue beene spoken more plainely against the vse of an vnknowen and vnedifying tongue in the Church That man hath a proper freedome and motion in his thoughtes doings and all is not to be referred vnto God 1. Corinth 3. sect 2 Rhemist that man was neuer without free will but it is made onely more free by grace Rhemist Iohn 8. sect 2. That the Gentiles doe beleeue by their free will Act. 13. 2. All this is flat opposite to scripture Which saith wee are not able to thinke a good thought of our selues 2. Corinth 3. 5. And that God worketh in vs both the will and the deed Philipp 2. 13. That wee are not formally made iust by the righteousnesse of Christ imputed vnto vs but by a iustice inherent and resiant in vs. Concil Trident. sess 6. can 10. Rhemist Rom. 2. sect 4. yea they condemne it as hereticall to say that a man hath no iustice of his owne to be iustifyed by but the iustice onely of Christ Rhemist Philip. 3. sect 3. And yet S. Paul sayth thus in plaine termes That I might be found in him not hauing mine owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnes which is of God through faith Philip. 2. 9. Here the Apostle refuseth his owne inherent righteousnesse and cleaueth onely to the imputatiue iustice of Christ to bee iustified by though wee denie not an inherent righteousnesse in the faithfull but imperfect not a meanes of their iustification before God but the fruites thereof and is no other but that which we call Sanctification They doe set vp Idols or images to bee adored and attribute vnto them religious worship contrarie to the scripture Children keepe your selues

yee saued through faith not of workes then it followeth ver 10. for wee are his workemanship created in Christ Iesus vnto good workes which God hath or deyned that wee should walke in Here the apostle excludeth euen workes of grace prepared and or dayned of God from being any cause of our iustification Distinct. 43. Some things doe iustifie Ex opere operantis by the worke of the doer Id est fide deuotione suscipientis That is by the sayth and deuotion of the recevuer so the sacramentes of the old law did iustifie Some things doe iustifie Ex opere operato by the very worke wrought as the Sacraments of the New Testament Bellarm. de effect sacr lib. 2. cap. 13. Contra. First there is one and the same efficacie substance and operation in generall of the Sacraments both of the olde and newe Testament For they did eate the same spirituall nieate and drinke the same spirituall drinke 1. Cor. 10. 2. 3. Secondly Yet neither of them do conferre grace or are causes of our iustification before God but are onely seales of the iustice or righteousnes that commeth by faith Rom. 4. 41. Yet wee graunt that in the Sacraments of the Gospell there is a more liuely resemblance and more full representation of spirituall things than there was in the other in which respect they are preferred before them Thirdly Wee are not iustified before God in part or in whole by any worke either operantis or ex operato of the doer or of the thing done But wee are iustified onely by faith all workes euen such as are wrought in vs by grace are excluded from being any cause of our iustification before God Ephes. 2. 10. 11. Fourthly And so farre is it off that any iustification can bee had ex opere operato by the worke wrought without respect to the faith of the doer that no such worke is at all acceptable to God much lesse able to iustifie for without faith it is impossible to please God Heb. 11. 6. And thus this Iesuitic all distinction is nipped in the head Distinct. 44. To extenuate eneruate the force efficacie of the death and passion of our Sauiour Christ as though it were not alone by it selfe a sufficient satisfaction for the sinnes of the world vnlesse other satisfactions as helpes were ioyned thereunto they haue forged and deuised impious and blasphemous distinctions of their owne First there is a kinde of satisfaction Pro amicitia restauranda for restoring vs to the friendship of God there is another Pro iustitiae restauranda for restoring of iustice lost and decayed in vs the first satisfaction is only wrought by the death of Christ the other must be wrought by vs Bellar. de poenitent lib. 4. cap. 1. Contra. Christ hath satisfied for vs in paying the raunsome for our sinnes and hath reconciled vs to God in imparting to vs of his righteousnes He hath made him to be sinne for vs which knew no sinne that wee should be made the righteousnes of God in him 2. Cor. 5. 21. therefore Christ hath by his death not onely redeemed vs and reconciled vs to the fauour of God but hath also clothed vs with his righteousnes who is made of God vnto vs our wisedom righteousnes sanctification redemption 1. Cor. 1. 30. Not onely our redemption but our righteousnes hec hath therefore satisfied the wrath of God in restoring his friendship and hath repaired iustice decaied in vs by his iustice and righteousnes Distinct. 45 There is a satisfaction pro ●c●●●a for 〈…〉 another kinde pro poena for the punishment The first was 〈…〉 by Christ 〈…〉 the other is our satisfaction to bee 〈…〉 mine ibidem So there is duplex 〈…〉 〈◊〉 double or twofold remission of sins the first in baptisme both 〈…〉 poena from fault and punishment the second from the fault but wee our selues must satisfie for the punishment Bellarm. depoenitent lib. 4. cap. 14. Contra. If our sinnes be for giuen vs the punishment likewise together with the sinne is remoued for sinne causeth death and all other punishments It should not therfore stand with the iustice of God to lay punishment vpon men hauing forgiuen them their sinnes for this were to say that their sinnes are not truely forgiuen Christ hath set vs at peace with God by the bloud of his crosse Coloss. 1. 20. Ergo hee hath satisfied both for the offence and punishment For if God punish stil then were we not at perfite peace with him his anger yet abiding And whereas they make the first remission of sinnes to be auailable both for the sinne and punishment the second but for the sinne the Apostle reasoneth cleane contrarie If while we were yet sinners and enimies Christ dyed for vs much more being iustified by his blood and reconciled by his death wee shalbe saued from wrath through him Ro. 5. 10. 11. Much more saith the Apostle if then in the first reconciliation to God we had remission of both being now reconciled wee shall much more Hence also it is manifest that Christ worketh all both before our reconciliation and after Distinct. 46. Men also may satisfie for the fault but ex congruo non ex condigno It is a satisfaction of congruitie not of condignitie Bellarm. li. 4. de poenitent cap. 1. Contra. There is no satisfaction wrought by man for his sinnes no not of congruitie First it is repugnant to the nature and propertie of satisfaction for that which is of congruitie is accepted of fauour but satisfaction is an exact compensation in respect of iustice by this God is iustly satisfied by the other hee is but enclined to fauour as they teach Secondly there is no satisfaction for sinne ex congruo for when we were enimies saith S. Paul wee were reconciled to God Rom. 5. 10. But nothing that enimies can do is acceptable vnto God therfore God cannot any waies no not ex congruo by our satisfaction be appeased before our reconciliation nor yet afterward for our sinne in the purchasing of our reconciliation was alreadie satisfied for by Christ. Distinct. 47. Man can not satisfie God for the eternall punishment due vnto sinne but for the temporall he may Bellarm. lib. 4. de poenitent cap. 1. Contr. Seeing our Sauiour Christ hath fully redeemed vs by his most precious bloud he hath not onely satisfied for our sinne but for our punishment both eternall and temporall due vnto sinne Heb. 10. 14. with one offring hath he made persite or as the Rhemistes read consummated for euer them that are sanctified If then he haue consummated vs by our redemption he hath satisfied for all for if any thing were left to be done by vs wee should not be consummated by him And as for the punishments and chastenings of this life S. Paul sheweth the ende of them not to make satisfaction but we are chastened of the Lord that we should not be condemned with the world 1. Corinth 11. 32. Distinct. 48. There is

punishment in purgatorie exceedeth the greatest torment in this life Bonauenture denyeth that and saith that the greatest paine of purgatorie onely exceedeth the greatest of this life And so thinketh Bellar. lib. 2. ca. 15. But this is a needelesse question to dispute of the paines of purgatorie for there is no such place as we haue elsewhere shewed That the Saints know our prayers though it be not agreable to scripture yet it is agreed vpon among papists yet about the maner how they come by the knowledge of our praiers it is not amongst them agreed Some thinke that mens praiers are at that instant reuealed to Saints when they are made Others that in the beginning of their happines so soone as they are receiued into heauen they beholde all things in God as in a glasse which appertaine to them And this Bellarmine taketh to be the more probable opinion ca. 20. yet it is but a prophane speculation for God himselfe onely knoweth the heart neither will he giue his honour to another Caietanus Cardinall confoundeth images idols taking them for all one Bellar. and the rest make great difference betweene them Images they say they haue but no Idols Bellarm. de imaginib sanctor lib. 2. cap. 7. Some papistes hold opinion that the Images of the Trinitie ought not to be made Abulens Durand Peresius Caranza who beside alloweth not the Image of Christ to be made Others hold the contrary that they may safely bee made and adored Caietanus Catharinus Sanderus and Bellarmine who for the most part holdeth with the worst opinion Concerning the worshippe of Images it is agreed amongest papistes to be lawfull and commendable though it bee flat contrarie to the second commaundement yet they disagree about the manner of worship Some holde that the Image in it selfe is not at all to bee worshipped but before the Image that onely whose Image it is Sic Durandus Alphonsus de castro Others that the Image is to be worshipped and adored with the same kinde of worship that the exemplar is whose Image it is and so the Image of Christ to bee worshipped as Christ himselfe Sic Caietanus Bonauentur Capreolus and others There is a third opinion that Images properly in themselues may bee worshipped yet with an inferior kinde of worship then that which is due to the Saint resembled by the Image Peresius Catharinus Sanderus to these consenteth Bellarmine de Imaginib sanctor lib. 2. cap. 20. The Papistes make two kindes of Religious worship the higher and more excellent kinde which is due onely vnto God they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inferiour kinde which may bee giuen vnto Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Bellarminus Yet Martinus Peresius a learned papist sayth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the worship of Sayntes for the worde is translated ser●itude or seruice but we are not seruants to the Saints but their fellow-seruants Bellarm. lib. 1. de beatitud Sanctor cap. 12 Now concerning the sacraments Some of them thinke that the same definition of a sacrament cannot agree vnto the sacraments both of the old and new testament but improperly Sic Magister sententiar Albertus Bonauenture Others thinke that this definition of a sacrament est sacrae rei signum It is a signe of an holy thing may properly comprehende both the olde and new sacrament because it is not of the essence of a sacrament to bee a cause of sanctification but a signe onely Sic. Thom. Dominicus a Soto Martinus Ledesinius and this is the truer opinion But Bellarmine fully liketh neither lib. 1. de sacram cap. 12. Nowe whether the sacramentes doe consist ex verbis rebus of the wordes and the things or elementes as their matter forme it is a great question among papistes Some holde that they doe not but that any thing sensible whether it be the element or the word is the matter and the fourme to bee the signification Sic Dominicus a Soto Caietanus Others thinke that all Sacramentes consiste not of the worde and elementes but some onely Sic Durandus A thirde opinion is that the sacraments onely of the New Testament do consist of these parts not the sacramēts of the old Sic alexand Alensis and others thinke that al sacraments doe consist of these parts either in themselues or some what instead or place of them Sic dominicus a Soto Bellarmine taketh somewhat from all these opinions Lib. 1. de sacram cap. 1 8. But to put the matter out of doubt there must be in euery sacrament both the word and element the word sanctifieth 1. Timoth. 4. 5. and therefore must needs be there nothing can serue insteed of it there must be also an elemēt beside the word to be sanctified and therefore the word cannot be the element The Iesuites do hold that the intention of the minister is necessarie to make a sacrament he must haue a purpose and intentiō Faciendi quod facit ecclesia to do that which the Church doth that is to make a sacrament Sic Bellar. cum alijs Catharinus a papist saith it is not necessary to haue such an intention but that a sacrament may be without it wherein he thinketh aright for the sacrament no more dependeth of the ministers intention thē the preaching of the word doth Concerning the efficacie of the sacraments they do all hold that they are causes of sanctification but not alike Some holde that the minister is the efficient and working cause of iustification the sacrament but the instrument Sic Caietanus Sotus Ledesinius Some contrariwise that the sacrament is the efficient cause the Minister but the instrument Ita Tho. Aquinas ex Bellarm. lib. 1. c. 27. and of these there are two sorts some thinke that the sacraments are but causes Sine quibus non without the which wee are not iustified Sic Bonauentur Scotus Durandus Others thinke that there is verily an effectuall power giuen to the sacraments to iustifie Sic Bellarm. lib. 2. cap. 11. What adoe is here about nothing the sacramentes are no instrumentall or efficient causes of our iustification but seales onely of the righteousnes of faith Rom. 4. 11. And it is faith whereby we are iustified Rom. 5. 1. As touching the sacraments of the law some deny that they did iustifie ex opere operantis that is by the faith and deuotion of the receiuer Sic Magister others thought they did And for Circumcision some held it did iustifie ex opere operato by the very worke wrought Sic Alexander Bonauenture Scotus Gabriel Others were of opinion that it did not iustifie of it self but as it was a protestation and application of faith Sic Tho. Capreolus Scotus to this Bellarmine enclineth lib. 2. ca. 13. But if these fellows would haue contented themselues with iustification by faith as the scriptures teach vs they needed not to haue made so many doubtes Concerning the Indeleble character which they say is imprinted in the soule by the sacramentes and can

And that it might was truely pronouncod by Caiphas that Christ was worthie of death And thus wickedlie they take part with Annas and Caiphas against Christ. Some other papistes say that they erred not in the sentence giuen against Christ for he was in deede guiltie of death hauing taken our sinnes vpon him but the error was in the manner of their proceeding which was done tumultuonsly and by suborning of false witnesses And this saith Bellarmin their great doctor is Probabilis sentētia a very probable opiniō de concilior authoritat lib. 2. pag. 8. Yea they speake yet more plainly Iudaei mortaliter peccassent nisi Christum crucifixissent the Iewes had sinned mortally if they had not crucified Christ. distinct 13. Itē in margine An other saith Petrus non fidē Christi sed Christum salua fide negauit Peter denied not the faith of Christ but his faith saued hee denied but onely Christ. Copus dialog 1. pag. 51. Is not here good popish diuinity that Christ may be denied without deniall of the faith The Rhemistes affirme that Christ did penance by fasting solitarines and conuersing with beastes Mark. ● sect 6. This is great blasphemie for Christ was free from sinne therefore needed no repentance That Lazarus and Abraham were both in hell and not in the kingdome of heauen before Christ. Rhemist Luk. 16. sect 1. A blaspemie contrarie to scripture which saith that the rich man onely was in hell ver 23. and not that Lazarus was in hell They deny that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God of himselfe Rhemist Iohn 10. sect 3. Whereas the scripture speaketh plainely that as the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe Iohn 5. 26. what is it to haue life in himself but to be God in himselfe The sufferings passions of the Saintes dedicated and sanctified in the blood of Christ haue a forcible satisfactiō for the Church the particular members thereof and are the accomplishment of the wantes of Christes passions Rhemist Coloss. 1. sect 4. An horrible blasphemy against the merite satisfaction of Christes death as though it were not sufficient in it selfe to satisfie for al his members but his wantes must be supplied by the satisfaction of others contrarie to the scripture which saith that Christ by him selfe hath purged our sinnes Heb. 1. 3. therefore not by any other but sufficiently in his owne person Bellarmine saith Non dubitantur multi esse fideles qui nondum iustificati nec redempti sunt It is not to be doubted but that there are many faithfull men which are not yet iustified or redeemed de Miss lib. 2. cap. 22. resp ad 4. obiect yea he saith most blasphemously Hominem cum vera fide damnari That a man hauing a true faith may for al that be condemned De baptism lib. 1. cap. 14. Great blasphemies contrarie to scripture being iustified by faith saith S. Paul we are at peace with God Rom. 5. 1. And we are saued by faith Ephes. 2. 10. If then faith bringeth peace of conscience and saluation how then is it possible that with this faith men notwithstanding should be condemned That we are not formaliter that is formallie iustified by the righteousnes of Christ. Bellarm. lib. 1. de baptis cap. 21. resp ad argum 4. yet S. Paul saith that Christ is our wisedome righteousnes 1. Cor. 1. 30. his righteousnes is our righteousnes what is this else but the verie forme substance and matter of our righteousnes And againe saith he sacrificium crucis non efficienter iustificat Christes sacrifice vpon the crosse doth not iustifie as an efficient cause de Miss lib. 2. cap. 4. Thus Christes death is neither formal nor efficient cause of our iustification with papistes I pray you then what is it But the Apostle I am sure saith otherwise That Christ hath recōciled vs in the body of his flesh Col. 1. 21. 22. he then that reconcileth ransometh or redeemeth vs what is he else but an agent efficient working cause of our redemption reconciliation Bellarmine also saith Accedente dei gratia vere possumus aliquo modo ex proprijs ad aequalitatem ac per hoo iuste ex condigno satisfacere By the grace of God we may make satisfaction truely in some sorte of our owne and to a full equalitie yea iustly and condignly de poenitent lib. 4. cap. 7. A most horrible blasphemie that man may satisfie God by his owne proper workes fully according to the exact rule of iustice Iob saith contrary That man can not aunswere God one thing of a thousand Iob 9. 3. Neither is this blasphemie much qualified by saying that wee may satisfie by grace For these two Gods grace and our satisfactorie workes cannot stand together as S. Paul sheweth If it be of grace it is no more of workes for then grace were no more grace but if it be of workes it is no more of grace for then worke were no more worke Rom. 11. 6. Our saluation then can not be of grace and workes together for the one excludeth the other And I pray you to what purpose died Christ if men receiue grace so fully to satiefie for them selues If righteousnes be by the lawe saith the Apostle Christ died without cause Galath 2. 21. And euē this righteousnes of the Law was also of the grace gift of God for the Lawe is holy iust and good Rom. 7. 12. And euerie good gift is of God Iam. 1. 17. Wherefore to say that a man by working well euen of the grace and the gift of God is iustified is to make the death of Christ needelesse and in vaine What greater blasphemie then can be vttered by any heretikes in the world then this Now in the last place commeth in wicked blasphemous frier Tecell the Popes pardoner who made his proclamations openly in the Churches to the people in this sort Although a man had laine with our Ladie the mother of Christ and had begotten her with childe yet were he able by the Popes power to pardon the fault Sleidan lib. 13. Vnto these blasphemies afore rehearsed we may adioyne such like popish stuffe out of their Ladie Psalter which was compiled by no small person among them but euen by that Seraphicall doctor of theirs Bonauenture a Cardinall of Rome who liued Ann. 1170. and was Canonized for a Saint by Pope Sixtus the 4. ann 1482. In this blasphemous Psalter such psalmes as the prophet Dauid endited to the honor of God are applied by the foresaid Doctor to the praise of his Ladie And therefore he in diuerse psalmes in steed of the name of the Lord hath put in the name of our Ladie Some fewe examples it shall not be amisse to see Psal. 4. Benedicta sis domina in aeternum maiestas tua in seculum glorificate eam omnes gentes Blessed be thou o Ladie for euer and thy maiestie for