Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	let_v	3,688	5	4.6491	4	true

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

with error therein and also for that it is in deede a matter of the chiefest controuersie betweene vs. And first for that you doe in your booke vntruely charge Luther and vs by him with the cutting away of Saint Iames epistle for that the wretche as you saie of Luther was by this epistle vanquished and ouerthrowen and for that that epistle doth so manifestly conuince his and our error in this matter of iustification as you do write we do protest that we will neither refuse nor make any exception to that epistle of Saint Iames nor to any other part of the newe Testament which you vntruely haue charged vs to haue cut off from the bodie of the holy scriptures It is well said they that you doe receaue this Epistle of Saint Iames. We haue euer receiued it saide we Howe much the more vntruely haue you charged vs with the contrarie And so entering into the matter we said Whereas you doe charge Luther with him vs all for teaching a newe and false doctrine yea heresie also in that we saie and write that we are iustified by faith onely we say for our defence against this your slaunder that the same doctrine is taught both in many places of the holy scriptures most effectually and is also expressely affirmed and pronounced by the ancient holy fathers and doctors of Christes Church both Greekes and Latines in the verie same wordes that wee do vse Let vs heare your scriptures and doctors sayd they Thē for that we came purposed to examine y● vntruthes of Campions booke rather then to dispute we did very briefly as our memorie did then serue vs note rather then thorowly alleage many places out of the holy scriptures for the proofe of our iustification by faith and consequently by faith onely to this effect Our sauiour Christ saide we as it is in sundrie places of the Euangelistes recorded saith often Thy faith hath saued thee Onely beleeue beleeue onely They shall receaue remission of their sinnes and inheritance among them that are sanctified by faith in me As many as beleeue in me to them hath God giuen power to become the sonnes of God Whosoeuer beleeueth in me shall not be condemned shall not perish but haue euerlasting life Thus saith our sauiour Christ c. And Saint Paul saith Beleeue in the Lord Iesus Christ and thou shalt be saued God doeth iustifie thorowe faith Wee are saued by grace thorowe faith We are blessed by faith We are the children of Abraham yea we are the children of God by faith The righteousnes of God by the faith of Iesus Christ vnto all and vpon vs all that beleeue If thou confesse with the mouth the Lorde Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued For with the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation We are freely iustified by his grace thorowe faith Then said they we knowe right well that the scriptures doe conteine great commendations of faith but in all these there is not this worde faith onely which is your doctrine But the ancient holy fathers said wee vpon these groundes of the scriptures by vs alleaged doe gather and plainly pronounce that onely faith iustifieth as you shall heare anone And howe many thinges saide we doe you your selfe teach vs as necessarie articles of religion not hauing for you one plaine worde therefore but doe affirme that in effect they are conteined in the holy scriptures And you haue heard that iustification and righteousnes yea saluation and the kingdom of heauen are attributed to faith and that without any addition of any other thing And you haue heard the wordes of our Sauiour beleeue onely only beleeue And of Saint Paul you are freely iustified by faith which are in effect as much as faith onely and to more effect exceedingly then are your proofes of a great many of the principal pointes of your Popish religion And where as we meane none other by faith onely but faith without the workes of the Lawe and without our good workes if the former place can not satisfie you heare what Saint Paul sayeth further Know ye that a man is not iustified by the workes of the Lawe but by the faith of Iesus Christ. The righteousnes of God is made manifest without the Lawe by the faith of Iesus Christ vnto all and vpon all that beleeue We holde that a man is iustified by faith without the deedes of the Lawe It is one God that iustifieth circumcision by faith and vncircumcision through faith Euery one that beleeueth is absolued from all from the which they could not be absolued by the Lawe of Moses Thus saith Saint Paul and to the like effect in exceeding many places declaring that we are iustified by faith and not by the Law by faith and not by workes which is all one as to say by faith onely No it is not all one sayd they But the ancient doctors of the Church said we do vpon these very places of the holy scriptures by vs alleaged gather and in expresse wordes set downe as we doe that we are iustified by faith onely as ye shall see Saint Hillary quoth we sayeth thus reading his wordes out of the booke it selfe Mouit scribas remissum ab homine peccatum hominem enim tantum in Iesu Christo contuebantur remissum ab eo quod lex laxare non poterat fides en●…m sola iustificat That is to say It moued the scribes that sinne was remitted by man for they behelde man onely in Iesus Christ and that was remitted by him the which the Lawe can not release for faith onely doeth iustifie Thus farre Saint Hilary who as you doe see of this doctrine of Saint Paul by vs alleadged for iustification by faith without the Lawe gathereth and setteth downe the same doctrine in the same wordes that we doe teach that faith onely doeth iustifie But he saith not so in the same sense that you doe saith Master Campion We shall see of the sense anon saide we but we pray you heare the other doctors also who doe agree with vs in the same wordes Saint Ambrose also vpon the place by vs alleaged out of the third to the Romanes among many other sentences hath this Non iustificari hominem apud Deum nisi per fidem That a man is not iustified before God but by faith And shortly after Saint Ambrose saith Tam Gentiles quam Iudeos non aliter quam credentes iustificauit Quia enim vnus Deus est vna ratione omnes iustificauit That is both the Gentiles and the Iewes God hath iustified none other wayes but beleeuing For because there is one God he hath iustified all by one meanes And most plainely vpon the wordes by vs before alleaged he sayeth Iustificati gratis per gratiam ipsius Iustificati sunt gratis quia nihil operantes neque

is due to God onely and dulia to serue is that which I may yeeld to any Saint or creature Charke Yes the speach needeth and the argument foloweth For your verball distinction of Greeke wordes to deceiue English people is vnlearned and impious to saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for God onely which yet as I sayde you allowe to the bare image of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Images Can all knowe and keepe a iust weight and measure in their deuotions giuing no more but iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to saintes To bee short the errour and vnlearnednesse of your distinction appeareth that not vnderstanding the vse and proper signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you haue allowed it to be giuen to Images being a worde that noteth as base and as slauish bondage as any worde in the Greeke tongue so by your distinction the worshippers of the Church must be as bondmen to their Images Thus you see onely is gathered fitly of the negatiue and that your distinction is both false and also against your owne doctrine of Image worship Campion I saye it is gathered from both and the negatiue not sufficient alone but because of the matter speaking of God Charke Why then I perceiue you will borrowe of me for a neede Before you said Adorabis included onely nowe you come to me and say it is gathered also of the negatiue This is al I can desire Camp Fayth onely as it is a good worke ioyned with hope and charitie doeth iustifie Charke I woulde not haue you to abuse the companie in graunting fayth onely and yet you will expounde it Fayth not alone It is a straunge onely that is not alone Furthermore Fayth as it is a good woorke doeth not iustifie being alwayes imperfect but as it apprehendeth the righteousnesse of Christ which is perfect That is as it is a piece of obedience to the promise of God it doeth not iustifie but as it apprehendeth the precious promises Campion You are still charging mee with abusing the companie but if you will giue mee leaue I will declare howe fayth is a woorke There is an habite which is called Fides and the act of this habite within a man is credere to beleeue an act interior proceeding from this habite An act exterior proceeding from this habite is to professe this fayth consonant to the Apostle With the heart I beleeue and with the mouth I confesse Nowe I saye to beleeue is fyrst a good woorke and to professe this fayth is also a good woorke As to giue an almes to fast to doe penance c. and this fayth Abraham had And your saying is contrary to Saint Iames. Abraham pater noster nonne ex operibus iustificatus est offerens filium suum Deo Abraham our father was he not iustified by woorkes offering vp his sonne Charke My saying is not contrary to Saint Iames but your obiection is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farre from the question in hande Wee dispute what be the causes of saluation and you runne out to the notes and effects of him that is iustified Campion Let me oppose Is it not reason that I shoulde oppose Charke Yes when you are thereto appoynted and you shall fynde enowe to answere you Yet because you haue so often chalenged vs to answere you an argument though I come not with any commission to suffer you to proue your erronious doctrine I will notwithstanding suffer you to oppose and make an argument in this matter First giuing the companie to vnderstande that you woulde deceiue them with an opinion that our aduantage is great in replying but it is not so If your cause were good and your skill great you might make it harder to reply then to answere For the answerer may with a worde deny the proposition and so soone take from the replyer all his weapons But make your argument Here Campion paused long before he coulde frame his argument Whereupon Master Charke sayde a Syllogisme Campion a Syllogisme Yet staying longer Master Charke sayde We shall haue it anone Camp He that was iustified for beleeuing was iustified by a good worke But Abraham was iustified by beleeuing Ergo Abraham was iustified by a good woorke The Maior is out of Saint Iames Chapter 3. Suppleta est Scriptura dicens c. Charke Proue your Maior in the sense we dispute of and I wil answere you to two other Syllogismes Camp It is easely proued Charke Howe can you proue it out of Saint Iames that fayth is a good woorke When Saint Iames sayeth Abraham was iustifyed by good woorkes his meaning is that Abraham is declared and knowen to be iust according to that phrase Wisedome is iustified of her children Againe all the people and Publicans iustified God Campion I will none of your interpretations the question is cleare with me Charke I woulde fayne haue of your answeres so they were to the purpose of the argument Campion Proceede and proue somewhat for your cause Charke I haue proued more then you can answere And because you generally slaunder vs that our doctrine concerning this and other principall poyntes of religion is against the Doctours although the Scriptures bee large full and sufficient ynough and are the onely touchstone for the tryall of sounde and true doctrine yet I will not sticke a little to followe you in this Cyprian Basill Ambrose Theodoret Hierome Gennadius all these Greeke and Latine Fathers doe flatly and fully teache that we are saued by fayth onely Campion Bring mee one of them and I will answere you Charke There is a notable place out of Basill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where of purpose disputing of humilitie among other notes hee sheweth that wee must attribute all to the grace and ryghteousnesse of God who alone is our glorie our wisedome and our iustification Thereupon falling into this question hee sayeth a man must acknowledge him selfe voyde of true righteousnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is a man must knowe that hee is iustified by onely fayth in Christ. I English it to your hande because you deale not with the Greeke Campion I acknowledge your places and yet your doctrine is vtterly newe For the Fathers when they vrge that doctrine they dyd it in respect they had to deale with Iewes and Infidels and Pagans And further by faith they meant Christian religion excluding Paganisme and not excluding charitie and good workes Charke Our doctrine newe and yet the auncient Doctours teache it I aske with what conscience or iudgement you can saye it Dyd the Apostle writing to the Romanes to the Galathians to the Ephesians Churches so effectually called and reclaymed from Gentilisme that he termeth thē Saintes and brethren and affirmeth that they are no more darkenesse but light in the Lorde Did the Apostle I say writing to them deale as against Iewes and Pagans I maruayle you blush not at so fowle a shift and so palpable an errour But will you

time of the institution Camp Nay we ground sufficiently vpon that place though Christes body be now glorified yet we do not builde vpon glorification but vpon the wordes This is my body which Christ hath spoken and therefore it is his body Goade But you are not yet resolued what kinde of body It is an other now from that it was then Camp Yet the same bodie though differing in condition Christ cannot be wounded now as afore yet the same flesh Goade I do not denie the same body in substance to bee nowe that was then but you see that the presence of a glorified bodie which you affirmed is not grounded vpon Hoc est corpus meum But I leaue this argument Goade Let vs conclude with prayer Almightie Lord and merciful father we yeelde thee humble thankes for thy manifolde benefites bestowed vpon vs especially y● thou hast vouchsafed vs the knowledge and loue of thy heauenly trueth contained in thy holy worde which thou hast denied vnto many others leauing thē in their owne peruerse blindnes we beseeche thee to encrease daily in vs more and more the true knowledge of thee of thy sonne Iesus Christ whom thou hast sent vouchsafe to make thy truthe so much the more deare and precious vnto vs for that it hath enemies that daily seeke to obscure and impugne the same and as for those that goe a●…traie so many of them as pertaine vnto thy kingdome we beseeche thee in thy good time to call to lighten their mindes and to mollifie their heartes that we may together with one heart and one mouth glorifie thee thorowe our Lord Iesus Christ. Amen ❧ The disputation in the afternoone the same daye The second question or assertion of Campion The question After the wordes of Consecration the bread and wine are transubstanciated into the body and blood of Christ. Fulke LEt vs beginne with prayer O almightie God and most merciful father we humbly submit our selues before thy maiestie and doe vnfainedly acknowledge that our heartes are full of ignorance and blindnes so that wee cannot vnderstande thy wonderfull trueth by our selues nor see it when it is reueiled by thee except it please thy maiestie by thy holy spirite to lighten our darkenes giue sight to our blindnes Wherefore we humbly beseech thee to assiste vs by thy grace and to giue vs sight to see thy trueth and strength to defende the same against all thine enemies that the weake may be confirmed the obstinate confounded and thy name glorified through Iesus Christ our Lorde Because you tooke a time to finde those wordes which you reported to be in my booke and I see the booke in your hand I pray you reade them if you haue founde them Camp The booke is mistaken it is not that booke I meant Fulke It is the booke that you named Camp I am sure you do not disclame the opinion Fulke As I tolde you in the forenoone I do disclame it in such sorte as it was vttered by you which you are not able to proue to be affirmed by me Campion You make inuocation of Saintes a matter of great waight Fulke The Church did erre in that point but not as you Papistes do erre in it There is great difference betweene their errour and yours But let vs come to the appointed question which is against Transubstantiation I proue there remaineth the substance of bread and wine in the sacrament after consecration Our Sauiour dranke the same that his Apostles did But our Sauiour dranke wine Ergo his Apostles dranke wine Camp I deny that our Sauiour dranke of the cōsecrated wine Fulke The words of the Euangelist are plaine that our Sauiour Christ spake I wil drinke no more from henceforth of the fruite of the vine These wordes are plaine of wine for the blood of Christ is not the fruite of the vine Camp This signifieth that our Sauiour did eate indefinitly whether hee did eate of the same bread or drinke of the same cup of wine which he gaue I doubt of it he did eate drinke with thē Fulk He protested that he would not drinke any more of that which he gaue But that which he gaue vnto them was wine Therefore he dranke of the same wine Camp This text conuinceth it not Fulke Yes plainely Camp He speaketh of that wine which was drunke at supper for all was wine if there had bene 20. gallons before consecratiō Fulke He speaketh of the wine in his hande for whereto els hath the pronowne this relatiō After he had taken the cup in his hand immediatly he faith I will not drinke any more of this fruit of the vine Camp He had supped with them hee had eaten the Pascall lambe with them he would not take any more repast with them in this life till his resurrection as afore therfore it is to be referred to the action that went before Fulke It is plaine that he speaketh of the same wine which he had in his hande which he gaue vnto them And Chrysostomes wordes declare the same in Math. Homil. 89. Sedcuius rei gratia non aquam sed vinū post resurrectionem bibit perniciosam quandā haeresin radicitus euellere voluit eorum qui aqua in mysterijs vtuntur ita vt ostenderet quia quando hoc mysterium traderet vinum tradidit iam post resurrectionem in nuda mysterij mensa vino vsus est Ex germine autē ait vitis quae certè nō aquam sed vinū producit But for what cause did he not drinke water but wine after his resurrection His purpose was to pull vp by the rootes a certaine pernicious heresie of them which vse water in the mysteries so that he shewed that both when he deliuered this mysterie he deliuered wine and nowe also after his resurrection in the onely table of the mysterie hee vsed wine Of the fruite of the vine saith hee which verely bringeth foorth wine and not water Campion All this makes for me Fulke You shall heare howe it maketh for you Here you see that he dranke of that which he deliuered to his disciples And he dranke wine Therefore he deliuered wine to his disciples Campion He deliuered that which had the shew of wine doth he say that he gaue wine Fulke He saith Vinum tradidit He deliuered wine or he gaue wine Campion Goe to he deliuered consecrated wine He did consecrate wine and did giue it vnto them Fulke He gaue consecrated wine Ergo he gaue wine Campion I denie your argument for consecrated wine is not wine Fulke Then he gaue wine that was not wine For Chrysostome saith Vinum tradidit He gaue wine Camp He gaue that that was wine Fulke Chrysostome sayth That which hee deliuered was wine when he deliuered it or els howe did hee take away the heresie of those that brought in water if he had not giuen wine Campion The meaning of Chrysostome is to bring in wine against

labijs charitatis meae And againe Verte sermonem meum in fraudem Do you thinke this speach proceeded of the holy Ghost Nay rather howsoeuer it displease you to heare of the matter it proceeded frō a prophane spirit as I haue said to charge the holy ghost with fraud to pray for such an effect that Holofernes might be taken with her loue snared with her kisses Camp There be no such wordes in the booke Charke Here you are manifestly ouertaken for they are worde for worde in the 9. Chapter and after your translations the vulgar and Vatablus Camp Is that to be esteemed fraude which the holy Ghost deuiseth Is it fraud to deceiue the deuill blame you her who did that she did to a good end and for the deliuery of the Church Char. What dealing is this Euen now he denied the words now finding them strong against his cause he would auoid them with a distinction of good intents to iustifie bad parts Thus you Papists hold against the word of God that we may do euill that good may come of it No Campion Gods spirit is alwayes like it selfe It is not agreeing with the maiestie of the spirit of God for any woman to pray that a stranger should be taken with the snare of his eyes looking vpō her or that she may deceiue by lies This story therfore this practise proceded not frō the holy ghost Camp It is a shame for you to bring that example She desireth God that it will please him to turne the wickednes of Holofernes to the deliuerie of his people She prayeth not as you say that he should sinne Charke She doth pray for it in plaine words and set out her selfe in sumptuous apparell and ornaments to that purpose It is a shame for you Campion to mainteine any such absurditie and againe to deny and misconster the manifest wordes of that you would haue Canonicall scripture We stand before the face of God for the maintenance of his truth and giue such honour therunto that we acknowledge with our harts cōfesse with our mouths that it is perfect full and sufficient and that there is no prophanation in it but you would haue that to be matched with holy scripture which is far vnworthy that honor What say you to the argument the place Let him be taken with the snare of his eies in me turne my speach into deceit or fraud This is a praier for successe in a matter of sinne most vnseemly for the holy ghost Camp I receiue this booke first because the Nicene coūcill hath allowed it then I say further that this was her meaning that whereas God had giuē Holofernes ouer to fleshly lust that he might be taken with the loue of his eies towards her to be besotted with her y● she might the better performe her determinate purpose she prayeth that God will turne his sinne to the deliuery of his distressed people And what doth she commit worthy of blame in this Charke This is not only worthy of blame but also to be condemned as sinfull and sauouring of a prophane spirite that shee prayeth God to blesse her lyes and falshood her tentations and allurements to lust For the Lord hath appointed good wayes for good purposes and for the performance of that his worke he needed not her deceit For as Iob saith God needeth not any mans lie or any mans fraude Which is also true of the fraude and dangerous allurements mentioned in that chapter Camp What Chapter what Chapter Charke The ninth Chapter Reade and acknowledge the words you haue denied Here Campion read in his owne booke saying he perceiued we builded vpon our owne t●…slation Camp Well this is mine answere It was not truely and formally fraude but materially in the formall act fraude as for example when the people of the Iewes were commanded to steale from the Egyptians it was in the act theft but not formally theft So Abrahanis intent to kill his childe was to do murther in the act but formally it was no murther Charke You woulde nowe in steade of a short and schoolelike answere drawe me to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the place in hande to the examination of newe matters Therefore to take you where you will needes be I say the Hebrewe worde hath not that signification that it shoulde import theft but a spoyle which was iust and commanded of God as after a victorie or for a rewarde of their labours seruice in Egypt therefore no theft But this fraude is another thing So the first example is vnlike proueth nothing no more do the rest For Abrahams act was no murther nor intent of murther but a duetiful obedience and seruice to God who had expresly commanded it Lastly you can not thinke that the Magistrate in taking the life of a transgressor or taking away y● head of a traytor is a murtherer No this duetie of iustice is layd vpon him by his office from God and can not but ignorantly be called murther And such was the warrant for Abraham in his office Camp I meane killing as it respecteth the taking away of life and no otherwise Charke How do you confound the speciall with the general All murther is the taking away of life but all taking away of life is not murther To kill and to take away life from the wicked by the sworde of iustice is iust and in no respect to carry the name of murther which is euermore euill Walker Concilium Laodicenum The Councill of Laodicea hath left out Toby Iudith the booke of Wisdome Ecclus Baruch Maccabees Esra the third and fourth and in the newe Testament Luke the Apocalyps these are the wordes Quae autem oporteat legi in authoritatem recipi haec sunt Genesis Exodus c. But those which ought to be read receiued for authenticall are these Genesis Exodus c. Where the forenamed bookes are omitted Camp The Laodicene Councill was particular and not generall And againe it reckeneth vp those bookes that were vndouted and not douted of in that part of the world But what maketh this to proue that they were douted of of that Catholike Church They were douted of in that Church or in that part of the Church Ergo they were douted of of the whole Church How holdeth this Therefore it is plaine that these bookes were not doubted of in that whole Church For the same Nicene Council accepteth Iudeth as Hierome testifieth in the preface to Iudeth Further because the Church of Rome approueth them it followeth not that we should dout of them Walker Then you confesse that the Council set not downe al that we should receiue And where you make the Councill particular it was prouinciall and further was confirmed by the sixth generall Councill holden at Trullo Constantine being president as Bartholomaeus Caranza writeth fol. 71. and therfore we may with them leaue out of the Canon Tobie Iudeth the