Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	law_n	sin_n	transgression_n	1,511	5	10.7998	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08426	A true report of the disputation or rather priuate conference had in the Tower of London, with Ed. Campion Iesuite, the last of August. 1581. Set downe by the reuerend learned men them selues that dealt therein. VVhereunto is ioyned also a true report of the other three dayes conferences had there with the same Iesuite. Which nowe are thought meete to be published in print by authoritie	Nowell, Alexander, 1507?-1602.; Day, William, 1529-1596. aut; Fielde, John, d. 1588.; Fulke, William, 1538-1589. aut; Goad, Roger, 1538-1610. aut; Campion, Edmund, Saint, 1540-1581. aut; Walker, John, d. 1588. aut; Charke, William, d. 1617. aut	1583 (1583)	STC 18744; ESTC S113389	169,017	230

erre about the matter of resurrectiō the church of Galatia about the matter of iustificatiō Camp The Apostle though he wrote to all yet he meaneth but some fewe of them And what are these to the whole Church being but particular churches the militant Church of Christ cōprehendeth y● who le nūber of churches on earth As for y● error of y● church of Galatia it was no otherwise reproued then as preachers are wōt to reproue who are wōt to rebuke al for some y● are faulty Goade In deede you say some thing concerning that of Corinth I grant that the error was not so generall For he said Quidā inter vos c. Certaine amongst you c. But for the Galathians it was otherwise For the whole Church was iustly reproued according to that O you foolish Galathians who hath be witched you that you should not beleeue the truthe These wholy fell were not particular mēbers but whole Churches planted by the Apostles them selues replenished with speciall giftes of the holy Ghost And if these faded in the Apostles time in so great a matter what priuilege haue any other churches since y● they shuld not likewise erre so cōsequētly what priuilege hath y● militāt church Camp Make your argument then we shal see what ye will conclude Goade So then I make mine argument Whatsoeuer congregation doth erre in matters of faith is not the true Church But the Church of Rome erreth in matters of faith Ergo the Church of Rome is not the true Church Campion This is from the question M. Lieutenant might doe well to put vs in minde of the question Goad I remember the question well I bring an instance according to your meaning because you in saying that the Church cānot erre meane y● the church of Rome cānot erre this priuilege agreeth not to y● church of Rome which you say is y● true Church Campion I deny your Minor The Church of Rome hath not erred You suppose the Church of Rome to be y● true Church and I beleeue it Goad In deed I only suppose it for disputatiōs sake beleue it not but y● errors are infinit I should weary my self al y● company to rehearse many I omit inferior errors of lesse waight and moment and come to those that shake the foundation of faith Campion We shall then runne into all controuersies bring some proper errour that I my selfe shall coufesse to bee an errour that the church of Rome holdeth Goade Why a general must be taken away by particulars Campion That is true Goade Then I reason thus It hath erred and doeth erre in the foundation touching saluation by Christ Ergo it is subiect to errour Campion It doeth not God forbid it should But if you will properly proue it hath erred shewe me that some generall Councill hath erred Goade Well I will followe you in this poynt The Councill of Trent hath erred in m●…ny poyntes of doctrine and namely in the matter of iustification ergo a generall Council hath erred Campion I deny the Antecedent c. Goade It ascribech whole or part of righteousnesse to be inherent in our selues But this is an errour Ergo it errcth in iustification c. The very words I do not remember but this is the effect of the doctrine that Inhaerens iustitia est pars iustificationis That inherent righteousnesse is a part of iustification Campion The Councill hath no such wordes or if it haue it doth not ascribe any thing to righteousnes cleauing in our selues as of our selues but as giuen of God In deede it is in vs but as y● gift of God As there are vertues faith hope charity which must be in vs seruing to this righteousnes which yet are not of vs. Goade Whatsoeuer is in vs that must iustifie vs before the iust iudgement of God must be perfect But our righteousnes is not perfect Ergo our righteousnes cānot either in whole or part iustifie vs. Campion I answere your Maior it must be perfect according to that perfection that God requireth of vs in this life Goade This is most corrupt For God wil haue a perfect vndefiled righteousnes such as he hath set downe in his own law Qui fecerit c. He that shall do them shal liue in them Gal. 3. Againe Maledictus est omnis qui non permanserit in omnibus quae scripta sunt in libro Legis vt faciat ea c. Cursed is euery one that abideth not in all thinges that are written in that booke to doe them c. Campion I say God doeth not exact such a perfect righteousnesse according to the lawe for we are deliuered from that by Christ c. Goade Then we must rest on Christ alone but if we will be iustified by any part of righteousnes in our selues it must be perfect For Gods iustice alloweth no vnperfect righteousnes Doe you thinke you can fulfill this law c. Campion Yea that I can Goade Can you loue God aboue all things your neighbour as your selfe Can you loue him with all your heart with all your soule and with all your strength Campion I can For when I preferre God before all things and loue him chiefely I loue him aboue all Fulke Note that Blasphemous absurditie Goade If a man may fulfill the lawe to iustification then Christ dyed in vayne Campion What now shall we haue hissing c. Goade Sure it is worthy of hissing and of blusshing too if you had any feare of God before your eyes or conscience I praye God make you to vnderstand the absurdities that you holde that you may be ashamed of them and renounce them Campion Why is euery motion to sinne deadly sinne c. Goade You are like the Pharisee that thought the keeping of the law to consist in the outward letter What say you is not cōcupiscence the motions of the flesh against y● law of God sinne Campion No that they are not for if I being tempted refraine my selfe and when I haue a motion to euill bridle my selfe from it as if I see my neyghbours goods and haue a motion to steale and do not do I not herein loue my neighbour as my selfe If a man bee in the Queenes Iewell house where he may take some precious thing and bridle himselfe of it and abstaine shall this man be condemned What wil you cōdemne a man for euery litle tentation It is a good thing to be tempted c. Iam. 1. Blessed is he that endureth temptation Goade Ye abuse the place For it is vnderstode of afflictions And as for concupiscence it is the transgression of the law Thou shalt not lust ergo it is sinne But I will leaue this as impertinent to the purpose Consider that notable place in the ende of the fift chapter to the Corinth Epist. 2. Him that knewe no sinne he made sinne for vs that we might be made the righteousnesse of God in him not in

In deede the outward signe differed as I said before namely the watery cloude from our water in Baptisme but in matter and substance it was a signe of the same inuisible grace And so the Apostle proueth the Israelites equall to the Corinthians and consequently to vs in both the Sacraments Campion Abraham beleeued in the same Christ yet Christ was not then incarnate to Abraham as he is now to vs c. Goade To what purpose is this What doeth it helpe you doeth it not rather confirme that I said to be true the same in substance the same Christ before nowe the difference to be in time These are your olde excursions when ye can not answere the argument But now after I haue proued the same substance which you denied first by the playne wordes then by the euident circumstance and drift of the text I will yet further vrge this argument by the iudgement of Saint Augustine tom 9. in Ioh. tract 26. Sacramenta illa fuerunt in signis diuersa sed in re quae significatur pariasunt Apostolum audi Omnes eandem escam spiritualem manducauerunt spiritualem vtique eandem Nam corporalem alteram quia illi Manna nos aliud spiritualem verò quam nos Those Sacraments were in signes diuers but in the thing signified are equall Heare what the Apostle sayeth All did eate the same spirituall meate in deede the same meate spirituall For touching the corporall meate they did eate one we another but they did eate the same spirituall meate that we doe Campion You must prooue out of Augustine that they did eate the same Christ. Goade That hath bene already plainely prooued out of the text They dranke of the rocke c. the rocke was Christ. But you shall haue it proued also out of Augustine who expounding the Apostles wordes sayth they did eate the same spiritual meate that we do eate Campion He meaneth the same in effect Goade Augustines wordes are plaine not the same in effect but in substance and matter In signis diuersa sed in re paria Those Sacraments in matter or thing signified are equall He maketh difference in the signes but none at all in the thing Re paria the same thing or substance in both therefore the same Christ. Campion The same Christ was to them incarnate in hope and effect as the Lambe is said to be slaine from the beginning of the worlde but Christ in deede was not yet incarnate Goade True it is that touching the purpose and counsaile of God and the efficacie of Christes death in all ages the Lambe Christ was slayne from the beginning But what is this to mine argument out of Augustine The difference of time is no matter they eate the same thing they did eate Sacramenta re paria sayth Augustine And in his treatise de vtilitate poenitentiae Tom. 9. he proueth very plainely the same Christ and the same substance to be in the Israelites sacrament and in ours Campion Reade the place Goade Eundem inquit cibum spiritualem manducanerunt quid est eundē nisi quia eum quem etiam nos Suffecerat vt diceret cibum spiritualem manducauerunt eundem inquit eundem non inuenio quomodo intelligam nisi eum quem manducamus nos Quid ergo ait aliquis Hoc erat Manna illud quod ego nunc accipio Ergo nihil modo venit si ante iam fuit ergo euacuatum est scandalum crucis Quomodo ergo eundem nisi quia addidit spiritualem Nam qui Manna illud sic acceperunt vt tantummodo indigentiae suae corporali satisfieri putarent ventrem suum pasci nō mentem nihil magnum manducauerunt Quicunque in Manna Christum intellexerunt eundem quem nos cibum spiritualem manducauerunt Sic etiam eundem potum quem nos sed spiritualem id est qui fide capiebatur non qui corpore hauriebatur Audisti eundem potum petra erat Christus Non enim alter Christus tunc alter nunc Tunc enim Christus venturus modò Christus venit Venturus venit diuersa verba sunt sed idem Christus He sayth they did eate the same spiritual meate What is the same but the same that we also eate It might haue sufficed to saye they did eate spirituall meate but he sayth the same I do not finde how to vnderstand this worde the same but the same which we also do eate Then may some say What was Manna the same which I nowe receiue then doth nothing come now but that which was before then the offence of the crosse is become voyde howe then can it be true that he sayeth the same but that he addeth spirituall For they that did receiue Manna in such sort that they thought thereby to satisfie onely their corporall necessitie and to feede their belly and not their minde did eate no great thing Whosoeuer in Manna did vnderstand Christ did eate the same spirituall meate that we doe and also receiued the same drinke that we doe but spirituall that is which was receiued by faith and not by the body Thou hast heard that it is the same drinke the rocke was Christ. For there was not one Christ then and another nowe for then Christ was to come nowe he is come To come and is come be diuers wordes but the same Christ. You heare howe Augustine as it were of purpose often vrgeth the worde eundem the same meate And afterward explaneth it to be the same Christ in their Sacraments and ours and notwithstanding the difference in time yet the same in substance Campion I graunt to be the same Christ as I sayd before touching the effect and deede slaine to them in hope but to vs in deede they had the same touching the fruite and effect and so S. Augustine is to be vnderstoode Goade Your answere is more absurde then some other writers of your side For they distinguish though very corruptly Sacramenta veterum sub lege tantum figurabant nostra autem conferunt gratiam The Sacraments of the fathers vnder the lawe did onely figure but ours do conferre and giue grace Campion This is mine answere the same in effect and end touching saluation If you can say no more ye may go to another argument Goade Your aunswere is taken away and can stand neither with the text of the Apostle nor yet with Saint Augustines iudgement Beside it is manifest you would confound those thinges which of their owne nature must nedes be distinguished namely the thing it selfe and the effect ende or fruite that commeth thereof For the effect being saluation is the fruite that followeth the spirituall eating of Christ being the thing it selfe or substance whom whosoeuer first eateth not can not be partaker of the fruite that followeth Camp You haue not neither can take away mine answere The same I say stil in effect ende but not equal in the thing signified As a man may be sicke to day