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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	love_n	1,510	5	5.7755	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15422	Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 25696; ESTC S119956	618,512	654

life or quickening to bee made a true and right faith The words then are thus to be read and distinguished So faith without works is dead that is this kinde of faith which neither worketh nor euer shall Not thus Faith is dead without workes as though a true faith were quickened by works But euen as the bodie is dead hauing neither soule nor the operations thereof life motion sense so this vaine speculatiue kinde of faith is dead both wanting the spirite and soule that is hauing not one sparke of true faith neither the operations and fruites thereof which a liuely faith sheweth by loue as the soule worketh life and motion in the bodie for a liuely faith can neuer bee without workes And a dead faith will neuer haue workes but remaineth dead for euer Wee must not therefore thinke that it is one and the same faith which sometime is dead without workes and againe is made aliue and quickened when workes come But wee must vnderstand two kindes of faith one altogether voide of good workes which is onely a faith in name and a verie dead faith Another is a liuelie faith alwaies working and this can neuer become a dead faith so neither can the other bee euer made a liuelie faith Argum. That charitie is not the forme or any cause of faith but the effect rather and fruite thereof we doe learne out of the word of God Christ saith Iohn 3.18 Hee that beleeueth shall not bee condemned but is alreadie passed from death to life Iohn 5.24 Faith then is able to saue vs and alone iustifieth vs before God without loue which alwaies foloweth a true faith but is not ioyned or made a partner with it in the matter of iustification But faith could doe nothing without the forme thereof Ergo charitie is not the forme of faith Saint Paul also faith Faith which worketh by loue Galath 5.6 The being and substance of faith is one thing the working another Loue onely concurreth with faith in the working it is no part of the essence or being of faith August Ea sola bona opera dicenda sunt quae fiunt per dilectionem haec necesse est antecedat fides vt inde ista non ab istis incipiat illa Those onely are to bee counted good workes which are wrought by loue faith of necessitie must goe before for they must take their beginning from faith and not faith from them Faith then goeth before loue that worketh therefore loue is not the forme of faith for forma prior est re formata the forme should goe before the thing formed THE FOVRTH PART HOW MEN are iustified by faith The Papists WEe are saide to bee iustified by faith because faith is the beginning error 81 foundation and the roote of iustification Concil Triden sess 6. cap. 8. Faith then by their sentence doth not fully iustifie the beleeuer but is the beginning way and preparation onely to iustification Andrad ex Tilem de fide err 11. Rhemist Rom. 3. sect 3. The Protestants FAith is not the beginning onely of our iustification but the principall and onely worker thereof neither are wee iustified in part or in whole by any other meanes then by faith Argum. He that is at peace with God is fully and perfectly iustified his conscience cleared and his sinnes remitted But by faith wee haue peace of conscience Ergo by faith wee are fullie and perfectly iustified Rom. 5.1 The Scripture also faith The iust man shall liue by faith Rom. 1.17 But wee liue not by iustification begun onely but perfited and finished Ergo our full iustification is by faith Augustine vpon these words Iohn 6.29 This is the worke of God that yee beleeue c. Si iustitia est opus Dei quomodo erit opus Dei vt credatur in eum nisi ipsa sit iustitia vt credamus in eum If iustice or righteousnes bee the worke of God how is it the worke of God to beleeue in him vnlesse it be righteousnes it selfe to beleeue in him See then it is not initium iustitiae credere sed ipsa iustitia it is not the beginning of iustice to beleeue but iustice and righteousnes it selfe THE FIFT PART WHETHER faith bee meritorious The Papists BY faith we doe merite eternall life Catechis Roman p. 121. ex Tilemann de error 82 fide err 20. Rhemists also ascribe meriting to faith Rom. 3. sect 3. Argum. Faith is a worke Ergo if we be iustified by faith wee are iustified by workes and soe consequently by merite The Protestants Ans. FAith in deed is a worke but not any of our owne works it is called the worke of God Iohn 6.29 God doth wholly worke it in vs Ergo wee cannot merite by it Argum. Saint Paul saith Ephes. 2.8 By grace are you saued through faith not of yourselues for it is the gift of God not of workes least any man should boast himselfe Faith then is no meritorious cause of our iustification but onely an instrumentall meanes whereby we doe apprehend the grace of God offered in Christ God giueth both faith and the end of faith Vtrumque Dei est as Augustine saith quod iubet quod offertur Beleeue and thou shalt be saued both come of God the thing commanded that is faith and the thing offered namely saluation Ergo all is of grace THE SIXT PART WHETHER to beleeue bee in mans power The Papists RHemist Act. 13. sect 2. giue this note that the Gentiles beleeued by their error 83 owne free will though principallie by Gods grace therefore to beleeue partly consisteth in mans free will though not altogether this is their opinion The Protestants FAith is the meere gift of God Ephes. 2.8 and wholly commeth from God it is not either in part or whole of our selues Argum. Rom. 11.36 Of him through him and for him are all thinges Ergo fidei initium ex ipso neque hoc excepto ex ipso sunt caetera Therefore saith Augustine the beginning of our faith is of him vnlesse wee will say that all things else are of God this onely excepted And afterward hee sheweth that our faith is wholly of God not part of him part of our selues Sic enim homo quasi componet cum Deo vt partem fidei sibi vendicet partem Deo relinquat So man shall as it were compound with God to chalenge part of faith to himselfe and leaue part for God THE SEVENTH PART WHEther faith may be lost The Papists error 84 A Man may fall away from the faith which once truely he had as Saint Paul saith of some They had made shipwrack of faith 1. Timoth. 1.19 Rhemist ibid. Ergo true faith may be lost The Protestants Ans. THe Apostle saith Some hauing put away a good cōscience made shipwrack of faith Such a faith in deed that hath not a good cōscience may be lost for it is not a true liuely faith but a dead fruitelesse faith Argum. But hee that once

IVSTIFIcation onely by fayth The Papists error 94 FAyth is not the only cause of our iustificatiō but there are other also as hope charitie almes deedes and other vertues Rhemist Roman 8. sect 6. Yea workes are more principall then fayth in the matter of iustification Iam. 2. sect 7. Whosoeuer therefore sayth that a man is iustified onely by fayth and that nothing els is required to iustification we pronounce him accursed Trident. Concil sess 6. can 9. Argum. 1. Rom. 8.24 We are saued by hope Ergo not onely by fayth Rhemist Answ. 1. We are sayd to be saued by hope not because wee are thereby iustified but because by hope we do expect and waite for our saluation which is not yet accomplished as it followeth vers 25. If wee hope for that wee see not then doe we with patience abide for it Argum. 2. Galath 5.6 Fayth that worketh by charitie Fayth then hath her whole actiuitie and operation toward saluation of charitie It doth not therefore iustifie vs alone but fayth and charitie together of the which charitie is the more principall Rhemist ibid. Answ. We graunt that it is a working fayth that doth iustifie as the Apostle here sayth but not as it worketh but as it apprehendeth and beleeueth Charitie is a principall effect of fayth and followeth it how then can fayth receiue actiuitie from charitie the effect doth not giue life to the cause You know Augustine often sayth Opera non praecedunt iustificandum sed sequuntur iustificatum Workes goe not before vnto iustification but followe in him that is already iustified But if charitie should beget fayth then workes proceeding of charitie should goe before fayth by the which wee are iustified The Apostle sayth Without fayth it is impossible to please God Hebr. 11.6 Ergo neither doth charitie please God without fayth Fayth giueth actiuitie to charitie how then can it receiue that which it giueth Argum. 3. Iam. 2.24 We see how that of deedes a man is iustified and not of fayth onely Ergo we are not iustified by fayth onely Rhemist Answ. Saint Iames is not contrary to his fellow Apostle Saint Paul who concludeth Rom. 3.28 that We are iustified by fayth without workes that is as much to say as by fayth onely And he excludeth not onely workes of nature or of the law but euen workes of grace which God hath ordayned Ephes 2.10 Therefore S. Iames in saying we are not iustified by faith onely meaneth not that iustification whereby we are made iust before God for then he should impugne Saint Pauls principles But by iustifiyng or being iustified he vnderstandeth nothing els but to be declared iust as well before men as in the sight of God which declaration is testified and shewed forth by our workes proceeding of faith Thus the word iustified is taken Rom. 3.4 That thou maist be iustified in thy words that is knowne or declared to be iust Augustine also sayth Iustificabuntur id est iusti habebuntur They shall be iustified that is counted iust as we also say Sanctificetur nomen id est sanctum habeatur Let thy name bee sanctified that is reputed and acknowledged to be holy amongst men The Protestants WE are not enemies to good workes as our aduersaries falsely charge vs nay we preach good workes we exhort to good workes we establish good workes teaching the right vse of them out of the word of God which is not to concurre or be ioyned with faith in our iustification but to follow necessarily and issue out of faith as liuely testimonies thereof to the glorie of God the example of others and our comfort but faith it is onely which as a liuely instrument ordained of God doth assure vs of our iustification by grace in Christ. Argum. 1. Saluation is ascribed onely to beleefe Mark 16.16 Act. 16.31 But it is the propertie of faith onely to beleeue not of hope or charitie the effect of hope is by patience to abide Rom. 8.25 The operations also of loue are set forth 1. Corinth 13. Where amongst other Loue is sayd to beleeue all things that is mutuall loue amongst men is not mistrustfull but taketh all things in good part but to beleeue the things of God it is the propertie onely of faith as Augustine vpon those words of the Apostle How shall they call vpon him on whom they haue not beleeued In his duobus tria illa intuere fides credit spes charitas orant In these two behold those three faith beleeueth hope and charitie pray Faith therefore onely beleeueth and so consequently onely iustifieth Enchirid. cap. 7. Argum. 2. Our iustification and saluation is of the meere grace and mercie of God not at al of any merite or desert in vs Ergo we are iustified only through faith for it is of grace that we are saued through faith Ephes. 2.8 That all is to bee ascribed onely to the mercie and grace of God the Apostle euery where sheweth Rom. 9.12 It is not in him that willeth or runneth but in God that sheweth mercie We are iustified freely by grace Rom. 3.24 What hast thou that thou hast not receiued Augustine saith Intelligenda est gratia Dei per Iesum Christum dominum nostrum qua sola liberamur à malo We must vnderstand the grace of God by Iesus Christ by the which we are onely deliuered from euill Si quid boni est magni vel parui donum tuum est nostrum non est nisi malum si quid boni vnquam habui à te recepi If there bee any good in vs much or little it is thy gift nothing is ours but the euill in vs Ergo all good things are of God and onely of his grace and therefore our iustification Argum. 3. There are many euident places which doe attribute our iustification to faith without workes Rom. 3.28.11.8 Ephes. 2.8.9 In all these places in plaine termes We are sayd to bee iustified by faith without workes As for those friuolous euasions that the Apostle speaketh of the first iustification not of the second or of the workes of nature or of the lawe not of grace we haue answered before Quaest. 2. part 3. artic 3. If they will oppose that saying of S. Iames. 2.24 we answere with Augustine Nec Apostoli sunt inter se aduersi ille dicit Abrahae opus omnibus notum in filij immolatione magnum opus sed ex fide laudo fructum boni operis sed in fide agnosco radicem The Apostles are not contrarie one to the other he sayth Abrahams worke was knowne to all in offering vp his sonne a great worke but of faith I praise the fruite but it was rooted in faith His meaning then is this that Abraham was iustified that is declared to men to be iust by this worke HERE FOLLOW SVCH CONTROVERSIES AS doe arise betweene the Protestants and Papists about the natures of Christ. WE haue now through Gods gracious assistance entreated of all those

is THE SECOND PART WHETHER CHRIST bee our mediator as he is man onely or as hee is both GOD and man The Papists error 104 THey doe teach that Christ onely exercised his priesthood the office of the mediator as he was man not as he was both God man Rhem. Heb. 5. sect 4 His obedience sacrifice prayer satisfaction entring into the heauens was all performed by in his manhood only Secundum formam serui as he was in the forme of a seruant not secundum formam Dei as he was in the forme of God Bellarm. de Christo lib. 1. cap. 1. Argum. 1. If he were priest as he is God he should be inferior and not equall to God and so be Gods priest and not his Sonne for he to whom sacrifice is offered is greater then he that offereth it Rhemist ibid. Answ. It followeth not that because Christ is our priest and mediator as God and man that therefore he should performe all the dueties of the Priesthood as he was God all the partes of his priesthood that required obedience seruice homage subiection as were his sufferings and sacrifice he exercised as man but the authority of reconciling vs to God he wrought both as God and man Argum. 2. There is one God and one Mediator of God and men the man Iesus Christ 1. Timoth. 2.5 Why sayth the Apostle The man Iesus Christ but to signifie that according to his manhood onely he is our Mediator Bellarm. cap. 3. Ans. 1. You may as well conclude out of this place that the Mediator is onely man and not GOD as that hee is mediator onely as man and not as GOD but if out of these wordes it may bee prooued that the Mediator is both GOD and man as it necessarily followeth for how else can he be a Mediator of God and men it dooth as well follow that hee is Mediator both as God and as man Indeede the Apostle sayth The man Iesus Christ not God and man for the one he had sayd before There is one God in that speech including our Sauiour Christ who is one God with his Father Secondly what Saint Pauls meaning is it appeareth in the next verse who gaue himselfe a ransome vers 6. As Christ therefore gaue himselfe a ransome so is hee Priest and Mediator but he gaue himselfe as he was God as he was man hee was giuen Ergo as God he is Mediator The Protestants IN the office of the Priesthood two things must be considered a ministerie and an authoritie In respect of the ministeriall parte Christ performed the office of his priesthood as man but in respect of authoritie of entering into the holyest place and reconciling vs to God which was the principall parte of his Priesthood he did performe it as the Sonne of God as the Lord and maker of the house and not as a seruant And so we holde that Christ neither according to his humanitie alone nor his Godhead alone but that whole Christ is a Priest both as God and man Argum. 1. Saint Paul sayth God was in Christ reconciling the worlde to himselfe 2. Corinth 5.19 Ergo Christ as God is our reconciler and mediator Againe Christ as he is without Father and mother hath no beginning of his dayes nor end of his life so is hee a Priest after the order of Melchisedech but Christ as he is God and man hath neither father nor mother as he is God hath no beginning of dayes and in his whole person no end of his life therefore as God and man he is a Priest of Melchisedechs order Argum. 2. Saint Paul sayth The lawe was giuen by Angels in the hand of a Mediator Galath 3.19 But then Christ was God onely Ergo hee is Mediator also as God Bellarmine sayth that hee is called Mediator because that person was appointed afterward to bee Mediator But the text is playne that he then actually performed the office of a Mediator so much as pertayned to his Godhead for the Lawe was giuen in the hand of a Mediator which kinde of speech sheweth a present execution of the Mediatorship Augustine sayth Non mediator homo praeter diuinitatem diuina humanitas humana diuinitas mediatrix The man Christ is not mediator beside his diuine nature the diuine humanitie and the humane diuinitie is the Mediatrix Ergo Christ Mediator both as God and man THE THIRD PART WHETHER CHRIST merited for himselfe The Papists error 105 CHrist they say by his passion and sufferings hath not onely merited eternall life for vs but euen by his owne merite obtayned his owne glorification Rhemist annot Hebr. 2.1 Argum. 1. Philip. 2.9 He humbled himselfe vnto the death of the Crosse wherefore God hath also highly exalted him and giuen him a name aboue all names Ergo Christ merited his exaltation Rhemist in hunc locum Ans. 1. This place sheweth a sequele of the exaltation of Christ after his humiliation it maketh not one the cause of another as our Sauiour himselfe sayth Luk. 24.26 Christ ought to haue suffered and so enter into his glory Secondly the exaltation which the Apostle here speaketh of is the fame which God chalengeth to himselfe Isai. 45.22 Euery knee shall bow vnto me and euery tongue shall sweare by me But it were most grosse to affirme that the diuine power and glory can be merited Christ hath his diuinity by nature and not by merite The Protestants IT is not in any wise to be thought that Christ merited his glory which is due to him in respect of his diuinity but that by the glorious work of our redemption he hath declared himselfe to be a person worthy of all honour and glory Apocal. 5.9 the place is so to be vnderstoode Argum. 1. If Christ had respect vnto himselfe in his sufferings to gayne or merite any thing for himselfe his loue should greatly bee obscured and darkened which Saint Paul so greatly cōmendeth In that he died for his enimies Rom. 5.10 For now should not his loue bee whole and entire towards vs as though for our cause he onely had died But it is now a diuided and halfe loue for he died as they say partly to merite for himselfe partly to merite for vs. But the scripture speaketh cleane contrary Iohn 17.9 For their sakes sanctifie I my selfe he sayth not partly for their sakes partly for mine owne Argum. 2. All glory that Christ hath was from euerlasting due to his person because he is the eternall Sonne of God As hee himselfe sayth Iohn 17.5 And now glorifie mee with thine owne selfe with the glory which I had with thee before the world was and this glorie was due vnto Christ so soone as he was incarnate by the right of his Godhead Hebr. 1. When he bringeth in his first begotten Sonne into the worlde hee sayth Let all the Angels of God worship him And the Rhemists themselues confesse in their Annotat. vpon these wordes that straight vpon Christs descending from heauen it