Selected quad for the lemma: state_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	faith_n	grace_n	justification_n	1,459	5	9.0615	5	true

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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

vicem reddentes sola fide iustificati sunt dono Dei That is they were iustified freely by his grace They were iustified freely for working nothing neither making any recompence they were iustified thorow only faith by the gift of God Thus farre Saint Ambrose who doeth very often in his expositions vpon that Epistle to the Romanes repeate That we are iustified by faith alone And Saint Basil most worthely named the great sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is perfect and sounde reioysing in God is this when a man doth not boast of his own righteousnes but knoweth that he wanteth him selfe true righteousnes and that he is iustified by only faith in Christ. And Saint Paul doeth glorie in the contempt of his owne righteousnesse Thus farre Saint Basill And Gregorie Nazianzen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confesse Iesus Christ and beleeue that he is risen from death and thou shalt be saued For to beleeue onely is righteousnesse Thus saith Nazianzen surnamed Theologus the deuine for his excellent learning in the scriptures And the same doctrine of iustification by faith alone do many other ancient godly and learned fathers and doctors set downe most plainely in their workes After that these sayings of these ancient doctors were read we said You see that this doctrine and the very words themselues which we doe vse we are iustified by faith onely or faith onely doeth iustifie are not any new inuention of ours but are set downe and pronounced by many ancient and holy fathers of the Church aboue a thousande yeere sithen and more and that being grounded euen vpon the same places of the holy scriptures that we do alleage for our iustification by faith onely Master Campion said but those Doctors and you doe not agree in sense as I said before It is well said we that you cannot denie but that they doe agree with vs in wordes and that they doe gather these wordes euen of the same scriptures which we alleaged for onely faith to iustifie and that therefore these wordes we are iustified freely thorow grace by faith faith without the law without the works of the lawe doeth iustifie which are the wordes of Saint Paul are all one with these words faith only doeth iustifie which was before by you denyed Master Campion said but the trueth of the matter resteth in the sense and meaning of the Doctors What sense is it that you doe speake of said we Master Campion answered We do graunt that it is true that onely Faith doeth iustifie in this sense that is that when we be first brought into the state of grace no good works do go before primam gratiam the first grace or iustification but that our first iustificatiō is by faith only without any works going before but the workes that followe the first grace and iustification said Master Campion doe both iustifie and merite also We alleaged Saint Augustines saying Opera non praecedunt iustificandum sed sequuntur iustificatum Workes doe not preceede a man to be iustified but doe follow him being iustified That is true said Master Campion as I said before of the first grace and iustification but good workes doe goe before the second iustification It is but a small matter said we to graunt y● no good works doe go before the first grace or iustification when before the same grace there can be no good workes at all And concerning the seconde iustification we replyed to that that Saint Paul speaking of that iustification and alleaging the example and saying of king Dauid therefore sayeth expressely that to a man that doeth beleeue in him that doeth iustifie the wicked his faith is reputed to righteousnes according to the purpose of the grace of God Euen as Dauid setteth downe the blessednesse of a man vnto whome God reputeth righteousnesse without workes Blessed are they whose wickednesse is pardoned and whose sinnes are couered c. Thus sayeth Saint Paul thus sayeth the King and Prophet Dauid teaching plainely that our iustification is by Gods pardoning of our euill workes and not by the merites of our good workes for he saith expressely that iustice is without our workes And S. Paul and King Dauid were in the state of grace when they did thus write and yet doe shew that their iustification then as well as before was without workes Master Campion said a man being in the state of grace may write of the first grace and iustification why not and so did they in that place Yea quoth we but if he be set downe for an example himselfe after that he hath obteined the first grace and continued therein and yet sayth that God reputeth his iustification without any his workes though he haue done many good as Abraham first and then Dauid are here set out for example and as Saint Basill as was before alleaged setteth out Saint Paul himselfe for an example who doeth glorie in the contempt of his owne righteousnesse it is cuident that that iustification or righteousnesse which is before God is without any workes of ours at all and that all iustification of all persons and in all times is by the grace of God through faith onely without any merite of our workes Then they alleaged Saint Iames wordes Faith without charitie is dead making thereby charitie the soule and life of faith Hereunto we made answere that faith without charitie was in deede dead and altogether vaine and vnprofitable But Saint Iames meaning herein was not to make charitie the principall parte or the forme of faith but onely to shewe that by charitie faith is approued and declared to be a true and a liuely faith which we doe most willingly graunt And therewith we alleaged the saying of Thomas de Aquin. being a scholeman of their owne side who saith Deus iustificat effectiuè fides iustificat apprehensiuè opera iustificant declaratiuè That is God doeth iustifie effectually faith doeth iustifie apprehendingly workes doe iustifie declaringly Master Sherwin said it was Fides iustificat instrumentaliter Faith iustifieth instrumentally That worde quoth we doeth make no alteration in sense at all And here you may see howe Saint Paul teaching that we are iustified by faith without workes before God and Saint Iames teaching that we are iustified by workes that is doe declare our selues by our workes vnto men to be iustified do agree Master Campion said that he could yeelde and subscribe vnto that saying of Saint Thomas And we saide that we woulde doe the like for that it is the very true doctrine that we teache howbeit he held his penne from subscribing Then Master Sherwin alleaged these wordes of Saint Paul If I had all faith and haue not charitie I am nothing And he did very vehemently vrge the wordes all faith all faith without charitie is nothing worth Here saith one of the Pamphleters silence was the answere but howe truely let him selfe see for

away our sinnes and heale all our diseases through the righteousnesse of Iesus Christ our onely saluation Open our eyes we beseech thee that wee may at this time beholde and so frame our hearts that we may gladly embrace thy most holy trueth as thou hast left it vnto vs by thy holy seruants the Prophets and Apostles Graunt this knowledge and loue of the trueth with dayly increase not onely to vs O Lorde who through thy grace alreadie make profession thereof but also vnto all those that yet set them selues against the same that they acknowledging the trueth of thy word may cleaue to it forsaking all superstitious vanities and seeing the all sufficient righteousnes sacrifice of thy only sonne may lay hold of it denying them selues renouncing their own merites falsly named righteousnes Graunt vs these things O heauenly Father for thine onely sonnes sake Iesus Christ our alone sauiour redeemer in whose name we aske the praying as he hath taught vs Our Father c. Walker We haue in the forenoone entreated of the Canonicall scriptures and of their sufficiencie Now we haue to entreate of fayth God graunt vs grace that we may see the trueth and hauing fayth may rest in it to our endelesse comfort Let vs before we enter into the matter declare somewhat concerning the state of the question We holde therefore that we are iustified by fayth onely and that freely no other woorkes concurring for that purpose And yet we set not downe a bare and naked fayth as our aduersaries charge vs. For we confesse that fayth hope and charitie are coupled and lincked together and that loue is the greatest But we affirme that fayth onely is that instrument whereby we lay holde vpon the loue of God which is the onely foundation of our saluation By that title therefore wee exclude all mens workes and vertues as meritorious and onely looke to the merits of Christ. Camp I will declare to you my meaning also Wee are agreed that God doeth iustifie and for Christs sake onely through his grace and through his mercie alone through his Sacraments and through baptisme Thus farre we agree but herein we disagree For we say that when God doth iustifie he doth giue vs of his grace three distinct giftes fayth hope and charitie and these are as three causes of iustification and charitie a principall cause which frameth the first act in vs. We say therefore that as grace is put in vs in iustification so also our righteousnesse is enlarged through good workes and is inherent in vs. Therefore it is not true that God doeth iustifie by fayth onely Charke Campion you are not to vse your old sleight in running from the matter and loading one thing vpon an other The question is whether we be iustified by faith onely that is now that which is in question to be decided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you are not to change the state of the question Walker Well let your declaration stande for defence although we agree not For there are sundry causes of iustification finall and middle But faith is the first thing in vs that receiueth iustification and yet it is not of vs. Camp I grant that there are mo causes then one Walker Well though I be an olde man and haue bene long from the vniuersitie I meane yet to examine you in the grounds of these things and to go with you from poynt to poynt and so we shall find out our disagreement best I pray you what is the Etymon of fayth Camp It is called fayth Quia fit quod dictum est Because it is performed that is spoken as I take it Walker That is true Dicitur a fiendo quia Dominus fidelis est Because the Lorde is faythfull standing to his worde and keeping his promise with vs. But in vs fayth is a certaintie or sure perswasion and therefore it is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elenchus foundation or argument It is therefore the ground and before all other things that come after it as the foundation is before the building Camp I grant it But what inferre you hereof Walker This I inferre Fayth is the grounde and before all things that come after it Ergo it is before hope and charitie Camp In nature it is before them but it doth not iustifie before they do come Walker Prius and posterius First and last bee taken diuers wayes It is not before Tempore but Dignitate ordine Not in time but in dignitie and order Camp That is contrarie to S. Paul For he sayth Charitas est maior Loue is greater Walker You must vnderstand what Paul meaneth therby It is Maior duplici respectu It is greater in a double respect In respect of God and in respect of men and so extendeth further Camp Uery well I like your causes well but it is simplie greater and more excellent Walker Let me proceede then It is greater in that it is more necessarie to the life of man and also in diuturnitie because it neuer dieth nor hath any ende Camp I grant you all this But what are those to the matter of iustification But let me adde a thirde also that it is dig●…ior because faith and all good workes are nothing without loue But let vs heare your argument Walker The ground is before that which is grounded vpon it and in all good order we vse to set the most worthie first Thus therefore I reason Faith is the foundation ergo before the other Camp If you meane in dignitie it is not true It is before in order but not in dignitie For the roote is not more worthie then the tree though it be afore it Walker Paul sayth Fundati radicati in fide speaking of the assurāce they had in their saluation And it was necessarie they should be thus grounded and rooted in the faith before they could bring forth the fruits of faith The fruits were good works which were not the cause of their iustification but the effects of men engraffed in Christ iustified already this root was before the fruit Camp I grant as before In order but not in worthinesse For the fruit is more worthie then the roote Walker Omnis causa efficiens est dignior effectu Euerie efficient cause is more worthie then the effect Camp I deny that faith is the efficient cause of good works It is a cause antecedent but not efficient But we are agreed vpon this Let vs go to another argument Walk Uerie well it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sure argument of things that are not seene a thing vndoubted Camp Where is the place It is called the foundation of euerlasting life and an argument of things not seene because I knowe it is by no other argument but by fayth But what inferre you Walker You shall heare anon What is Subiectum fidei the subiect of fayth and what is Obiectum fidei the obiect of fayth In quo

sanctiss Patriarcha dixit Animaduertamus dictum patris quod illic Samaritae imagines Domini seruatoris nostri item intemeratae eius matris subuerterunt hic vero Gentiles Ostendit autem pater quod Angelos pingere oportet quando circumscribi possint vt homines apparuerint Sacra Synodus dixit Etiam domine Concerning Angels and Archangels and the powers of them vnto whome also I adioyne our soules the Catholike Church her selfe doeth so thinke that they are in deede intelligible but not altogether voyde of bodies and inuisible as you Gentiles do say but that they haue a thinne bodie either of ayre or of fyre as it is written Which maketh his Angels spirites and his ministers a burning fire And so we haue knowen that many of the holy fathers haue thought among whome is Basill surnamed the great and blessed Athanasius and Methodius and them that stande with them Onely God is without body and shape but the intelligible creatures are not altogether bodiles and they are such as may be portraicted in picture Wherefore they are in place also and haue a circumscription although they be not bodily as we are as of the foure elementes and that grosse matter Yet no man may say that Angels or deuils or soules are without bodies for they haue bene often seene in their proper bodies but of them to whome the Lord hath opened their eyes Therefore we do paint and worship them not as God but as intelligible creatures and the ministers of God but yet not as truely being without body But that they are painted in the shape of man the cause is that they haue bene seen in that shape if at any time they did execute the ministerie of God amōgst mē Tharasius the most holy Patriarch saide Let vs marke the saying of the father that there the Samaritans did ouerthrowe the images of our Lord and sauiour and also of his vndefiled mother but here the Gentiles The father also sheweth that wee ought to paint the Angels seeing they may be circumscribed and haue appeared as men The holy Synode said Yea my Lord. Campion You haue answered your selfe Fulke That is your common answere when you can coyne no better Camp I answered then and so do nowe Assumunt corpora They take bodies vpon them they haue none of their owne Fulke He saith they may be circumscribed Camp That is they may be painted Fulke Nay he saith plainely they are not Expertes corporis voyde of body and defineth of what bodily matter they consist namely of ayre or fire and for that he alleageth the scripture also he sayth they are not inuisible Campion Looke in what bodies they haue appeared in such they may be painted they did appeare as men they bee not men neither haue they bodies of their owne Fulke He saith expressely they haue bene seene in their owne proper body Campion The iudgemēt of the Councill is that the Angels may be painted that is all Fulke That is not all for it affirmeth that they are circumscriptible and visible as I said before Campion You haue proued no error of the Councill Fulke We might haue brought the Epitome of the Councils gathered by one Bartholemew Garanza a Spanish Fryer which noteth it for an error in that Councill contrary to the Lateran Councill vnder Innocentius the third who thought him selfe as well learned as you Campion It is no matter Fulke Yes it is a matter when Papistes agree not amongst them selues Campion You should haue brought it I woulde haue answered him also Fulke Well let them that bee wise and learned peruse the Councill at their leasure Further in reasoning of Peters reprehension you said his error was a matter of facte and not of faith for the Pope you say may so erre and bee reprehended of a poore Priest who may say vnto him Sir why do you so To this I replied that so to reprehend the Pope was against your owne Canon lawe which now I proue out of the decrees Parte 1. Distinct. 40. cap. Si Papa suae fraternae salutis negligēs deprehenditur inutilis remissus in suis operibus insuper a bono taciturnus quod magis officit sibi omnibus nihilominus innumerabiles populos cateruatim secum ducit primo mancipio gehennae cum ipso plagis multis in aeternū vapulaturos Huius culpas istic redarguere praesumit mortalium nullus qui cunctos ipse iudicaturus a nemine est iudicandus nisi deprehendatur à fide deuius Pro cuius perpetuo statu vniuersit as fidelium tanto instantius or at quanto suam salutem post Deum ex illius incolumitate animaduertit propensius pendere If the Pope be found negligent of his owne and his brethrens saluation vnprofitable and remisse in his workes and also holding his peace of goodnesse which doeth more hurt him and all men neuertheles he leadeth with him innumerable people by heapes to the chiefe slaue of hell with whome hee shal be beaten with many stripes for euer No mortall man doeth here presume to reproue his faultes because he him selfe being to iudge all men is to bee iudged of no man except he be founde erring from the faith for whose perpetuall state the vniuersitie of faithfull doeth pray so much the more earnestly by how much it perceaueth their saluation after God to hang more readily of his health Againe by the Extrauagant De concessione prebendae titulo 4. cap. 2. ad Apostolatus in the Glosse where hee sheweth that the Pope may doe that which to all others is forbidden Nec est qui audeat dicere Domine cur ita facis And in the marginall note Papae nullus audeat dicere Domine cur ita facis No man may be bolde to say to the Pope Syr why do you so Camp Reade the decree againe Fulke Si Papa c. Campion The meaning of the decree is that no man may iudicially reprehende him I say so Fulke Both the decree the Extrauagant speake generally that the Pope must not be reprehended of any man except he be an hereticke whereof it followeth that Gratians Decree and the Glosse thought not but that he might erre in faith Camp Mine answere is he may doe it soberly as a man may with humilitie reprehende his prince but not iudge him Fulke Let other men iudge I haue shewed as much as I promised out of the Canon Law You charged me to affirme in mine answere to Bristow that so a man holde the foundation of faith it is no matter what errors he holde beside Here is my booke shewe these wordes or any wordes to that sense as you promised Camp You say that the true Church may erre in matters of great weight so they retaine the foundation Fulke I say that so long as a man holdeth the foundation though he erre in small matters he may be saued Cam. You say the fathers erred in inuocation of Saints which is a great matter with Gods