Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	church_n	err_v	1,967	5	9.6697	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

must eate The wordes which the Apostle vseth here are both the imperatiue mode in the Greke text Let him examine him selfe and let him eate and drinke Campion I graunt there are two precepts but this is the summe and ende Vt dignè edat That he may eate worthely Fulke Here is the booke see it and reade it this is the originall giue him the booke it is a reasonable great printe Campion You are stil vrging me to reade Greeke what childish dealing is this can I not see the imperatiue mode aswell in the Latine as in the Greke shall this disaduantage the cause I haue I thanke God and you shall know it asmuch Greke as wil serue my turne and when there is occasion to vse it I will shewe it But is not the Latin tōgue as good a tōgue as the Greeke c. Fulke You were best confesse your ignorance We make not tongues the measure of the truthe but we bring the originall to preuent your cauillations and your finding faulte with translations But I will deale with you with an other argument The whole Church did thinke it necessarie for infantes to receaue Ergo the whole Church hath erred c. Campion Nowe we shall haue a question whether infantes may receaue so we shall runne into all questions Fulke Not so But I will proue that Innocentius Bishop of Rome and all the Church with him as S. Augustine confesseth held this error that it is necessary for infantes to receiue the communion which you your selfe holde to be an error seeing you affirme it is not of necessitie by Christes commandement that any lay men should receiue it You shal heare the wordes of Augustine and of Innocentius both as Augustine citeth them Why are you afraide of the place before you come at it let me reade it Saint Augustine citeth the wordes of Innocentius out of his Epistle to the Bishops of Numidia Lib. 2. ad Bonifacium contra duas epist. Pelag. cap. 4. Haec enim eius verba sunt Illud vero quod eos vestra fraternitas asserit praedicare paruulos aeternae vitae praemijs etiam sine baptismatis gratia posse donari perfatuum est Nisi enim manducauerint carnem filij hominis biberint sanguinem eius non habebunt vitam in semetipsis qui autem hanc eis sine regeneratione defendunt videntur mihi ipsum baptismum velle cassare For these are his wordes But where as your brotherhoode affirmeth them to preach that litle children may be rewarded with the gift of eternall life euen without the grace of Baptisme it is a very foolish thing For except they shall eat the flesh of the sonne of mā and drinke his blood they shall haue no life in them selues But they which defende this vnto them without regeneration seeme to me that they wil make frustrate baptisme it selfe Upon which wordes of Innocentius Saint Augustine inferreth Ecce beatae memori●… Innocentius papa sine baptismo Christi sine participatione corporis sanguinis Christi vitam non habere paruulos dicit Behold the Pope Innocent of blessed memorie saith that litle children cannot haue life without the participation of the body and blood of Christ. In these wordes Saint Augustine sheweth the generall practise of the Church was that infantes should receaue because it was thought necessary vnto saluation Campion It was onely a practise it was no opinion of necessitie of saluation Fulke Saint Augustine writeth against the Pelagians that held that Baptisme was not necessarie for infantes and that infantes might be saued without Baptisme against whome he reasoneth thus Infantes cannot be saued without they receaue the communion but they cannot receiue the communion vnles they be first baptized ergo infantes cannot be saued vnlesse they be baptized And to proue that they cannot be saued except they receaue the communion he alleaged the decree or diffinitiue sentence of Innocentius Campion Saint Augustine sayth not that the whole churth thought it necessarie to saluation But when Innocetius commanded that infantes should communicate it was but a necessitie of the commandement the necessitie was not in the thing but to keepe the vnitie of the Church and so no error of faith but a lawful practize of the Church but shewe the decree Fulke You haue heard the wordes of Innocentius out of his synodicall Epistle and thus Saint Augustine citeth his decree Ecce beatae memoriae Innocentius papa sine baptismo Christi c. Lo Innocentius the Pope of blessed memorie c. Campion There is no such decree I will beleeue none of your notes He saith they be damned vnles they be baptized but he sayeth not they be damned except they receaue the communion Fulke He saieth both you shall see the booke seeing you will not credit my notes Goade Upon supposition as before I will suppose as you beleeue cōcerning the Church of Rome The head as you hold him of that Church hath erred in matter of faith ergo the Church being the members are subiect to error Campion I denie your Antecedent Goade Saint Peter did erre in faith and that after the sending downe of the holy Ghost vpon him and the rest therefore the principall head of the Church as you accompt of Peter Campion He did not erre in faith I knowe the place Gal. 2. It was a matter of manners not of doctrine For it was but a litle dissimulation Goade It was matter of doctrine for it was somewhat concerning that where about the Coūcill was gathered at Hierusalem touching Circumcision Campion Ye vtterly mistake it for it was about the obseruation of the Lawe by the Gentiles and not concerning Circumcision Goade I nowe well remember it was not directly about the question of Circumcision But it is certaine Peter was in that error that the Gospell pertained not at all to the Gentiles vntill hee was reformed by vision Act. 10 For then at lēgth he said Nunc tandem comperio c. Now at length I finde c so hee was for a time in error But for the place Gal. 2. it is saide Non ambulauit recto pede ad veritatem euangelij Hee walked not with a right foote according to the truth of the Gospel c. Camp It was but a small matter of dissimulation in maners Goade The text saith Paul withstoode him to the face because he was blame worthy and iustly to be reproued therefore it was no small matter And Augustine against Hierome De Petro iure reprehenso Epist. 19. doth iustifie this open reproofe by S. Paul though Hierome laboured to lessen this faulte c. Campion And so do I. But this proueth not that it was any matter of faith Fulke It was against the truthe of the Gospell Truthe is contrary to error Ergo it was an error of faith Camp I haue saide the faulte was in maners for dissimulation When I sawe that he did not walke well or right c. as at

his conscience be neuer so pure it sanctifieth not the bodie of Christ Therefore there is no way for you to escape Goad If there bee transubstantiation then Christ is really present in his true body But Christ is not really present in his true body Ergo there is not transubstantiation Camp Christ is really present in his true body Goade He is not present in his sensible body Therefore not in his true body Campion I deny your argument Goade It is the argument of our Sauiour Christ who neither deceiueth nor can be deceiued Luk. 24. 39. See my handes and my feete that it is I handle me and see c. Here Christ proueth his true body to be present by the senses of seeing and handling as reasoning thus You see and feele my body Therefore I am present in my true body And it is not a spirite as you feare as if he could not haue bene seene and handled then not to be beleeued to be his true body Camp The argumēt of Christ is good The body that might be felt must needes be a true body The body of Christ is alwayes sensible but he doth whē it pleaseth him withdraw this propertie Goad Then by our Sauiour Christes reason we may doubt of the trueth of his body Camp It is said of Christ that he vanished out of their sight yet his body was visible And can not Christ bee present nowe without our seeing him Goad He was taken out of their sight and then howe could they see him but you say his body is present with vs. Will you chalenge more vnto you then Christ him selfe doth It pleased Christ to be iudged by our senses touching the presence of his body our senses do see feele smell and taste nothing but bread Campion Christes pleasure is ●…nough 〈◊〉 the 〈◊〉 ●…e him rise out of his sepulchre Goad It pleased the Lorde to holde their eyes 〈◊〉 〈◊〉 astonished for feare so when he 〈◊〉 〈◊〉 it is true that wee can not vse this sense Campion Then his body may be 〈◊〉 to ●…s if he will yet he in him selfe is alwayes sensible so the cause of not seeing him is in him and not in mine eye Goade Yea if our eyes were holden that we could not see but it is manifest that the Apostles knewe nothing of this doctrine of reall presence in the sacrament before Christes resurrection For if they had bene taught before in the 〈◊〉 that Christ was present in the sacrament in his naturall bodie and yet they sawe and handled nothing els but bread this argument nowe after his resurrection drawen from their senses had bene of small force Campion Ye haue heard mine answere though now it pleased him to shew him selfe palpable yet there may bee impediment in him and also in vs why this is not alwayes so Here was no miracle when Christ did thus shewe him selfe but Christ wil be present in the sacrament miraculously Goad Let vs ende with prayer Wee yelde thee humbly thankes most gracious God and merciful father that it hath pleased thee to call vs to the knowledge and profession of thine euerlasting trueth reuealed in thine holy worde and although it bee the lotte condition of the same truthe alwayes to haue aduersaries and gainsayers that set themselues against the cleare light of thy word yet we beseech thee so to establish and confirme our faith in the knowen trueth that we be neuer offended by reason of errors and heretiques knowing that as there hath bene alwayes amongst thy people so there wil be still false prophets which priuily shall bring in damnable heresies yea there must be heresies in the Church that they which are approued may be knowen But rather O Lord by this meanes stirre vs vp the more to study and meditate in thy lawe And specially vouchsafe to worke in our heartes a greater measure of zeale and loue towardes thy truthe seeing that of thy iust iudgement thou vsest to sende strong delusions that they should beleeue lyes which woulde not receiue the loue of thy trueth And amongest the multitude of those that wander in blindnes and errour wee beseeche thee in thy good t●…e so many of them as pertaine vnto thy kingdome of thy mercie to conuert and the rest that are obstinate against thy trueth and glorie of thy iust iudgement to co●…de and finally to breake the might of Sathan by the power of our Lord Iesus Christ to whome with thee and the holy spirit be all glorie now and euer Amen William Fulke Roger Goade A remembrance of the conference had in the Tower of London betwixt M. D. Walker and M. William Charke opponents Edmund Campion Iesuite respondent the 27. of September 1581. as followeth 1. Whether the Scriptures containe sufficient doctrine for our saluation 2. Whether faith onely iustifieth MAster Charke beganne the action with this godly prayer but Campion refusing to pray with them becrossed himselfe on the forehead breastes and other partes after his superstitious maner Our helpe is in the name of the Lord who hath made heauen and earth O eternall God and most mercifull father we thy seruantes doe humbly acknowledge that we are by nature miserable sinners ful of darkenesse and errour without thee neither meete to receiue the loue nor able to yeelde the obedience of thy trueth Therefore wee beseech thee in Iesus Christ to throw all our sinnes into the bottome of the sea to chase away all our darkenes with the brightnesse of thy wisedome that we may growe vp in the knowledge in the loue and in the obedience of thy most holy will And because we are here assembled to maintaine thy trueth against the errour and superstition of Antichrist vouchsafe O Lord our God to be present in this action by thy holy spirit and so sanctifie our hearts and gouerne our tongues that our corrupt affections being suppressed all things may be done in a godly zeale for thy trueth and nothing against it Moreouer for those that are come to heare graunt that as many as loue thy Gospell may be more and more confirmed in the knowledge thereof by that which shal be faithfully deliuered out of thy holy worde such as be otherwise minded wee pray thee that they may yeelde either to the manifest trueth if they appertayne to thy holy election or being none of thine that they may appeare guyltie and conuicted of a lying spirite such as is gone out into the worlde to deceyue those that will not receyue the loue of thy trueth but delight in darkenesse These things O Lord and whatsoeuer thou knowest to be good for vs we aske in the name of Iesus Christ and by that forme of prayer which he hath taught vs. Our father c. After the prayer was ended M. D. Walker entred with this preface Walker Gentlemen ye shall vnderstande that we be sent hither by authoritie to talke conferre with one called Campion an English man borne