Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	authority_n	canonical_a	receive_v	1,627	5	5.5364	4	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

and whether he knewe them to be true He answered that he wrote his booke as he traueiled and that he coulde not we knewe cary a librarie about with him and therefore he was forced to giue credite to his notes We said it was more credible that he brought the saide booke ouer with him readie framed by the common and long conference of him selfe and his fellowe Iesuites at conuenient opportunitie suddenly to be published rather then that he did write it in his trauels hauing so much besides to do being destitute of his librarie as he said which is the vsual maner as we said of you all hūting thereby for popular praise of speedie writing But when howsoeuer you did write your booke said we you haue vsed ouermuch boldnes so cōfidently to publish in print these slaūderous reportes of such men as you haue named being not able to make any proofe of that wherof you accuse them And vpon these such good grounds of yours you doe most vnreasonably and vntruly charge vs all as those that haue rased mangled and spoyled the body of the holy Bible The third testimonie or proofe alleaged against vs by Master Campion in his booke is taken out of the Centuries written by Illiricus and others which booke being giuen into his handes and the like demaunde made as before he would neither reade nor once open the booke neither yet made he any answere thereto knowing that he could make no exception to the print as he did before to Luthers bookes seeing that booke was neuer printed but once And besides where they as Historiographers had only set down the iudgements of S. Hierome Eusebius Epiphanius and of other ancient fathers concerning this Epistle of Saint Iames of Tobias the bookes of Macchabees c he knewe that he could not thereby proue his assertion that they suddenly cut away so many goodly partes of the holy Bible much lesse that we had so done as he doeth in his booke charge vs. For which causes chiefly he would not as much as once open those bookes and for the same cause he woulde not looke vpon Kemnisius whome and vs by him he had likewise falsely charged When Master Campion could not shew these words out of any of those books by him alleaged nor any good matter to proue thē nor vs suddenly to haue rased mangled and spoyled the holy Scriptures as he chargeth vs of desperation in our cause to haue done then did we shewe him that we had not nowe suddenly as he vntruely reported cut off any part or line of the body of the holy Scriptures but made onely a difference betweene those bookes of the Scriptures that be commonly called Canonicall and of all men be taken for vndoubtedly true from those that haue bene long ago suspected of many and are called Apocrypha according as was before set downe by the ancient Doctors of the Church aboue a thousand yeres since more And for the proofe hereof we alleaged the testimonie of Saint Hierome In Catalogo Scriptorum ecclesiasticorum where he thus writes of the Epistle of Saint Iames named by Master Campion The Epistle of Saint Iames is sayd to be published by some other man vnder his name And of the second Epistle of Saint Peter he saith in the same booke that it is denied of many to be his by reason of the difference of the stile To this Master Campion answered that Hierome spake not of his owne iudgement but reported what others sayde of them We answered if Saint Hierome so reported of other mens sayings of those Epistles and did not him selfe gainesay it that it was a manifest token that he did not greatly mislike their sayings And seeing in S. Hieromes time and before those Epistles were doubted of you doe vs great wrong sayd we to charge vs that we haue suddenly cut them off from the body of the Bible who in deede notwithstanding the former doubtes of them gladly receaue and allowe them We alleaged againe S. Hierome In Prologo Galeato et Epistola ad Paulinum where hee sheweth his owne iudgement what bookes of the Scriptures of the olde Testament are to be taken for Canonicall and which haue bene doubted of which Epistles quoth we haue bene written and printed in all Bibles by the space of these thousand yeres and more to warne al readers of that difference of the said Apocrypha from the true Canonicall and to arme them as it were against the errour of confounding the Canonical Scriptures with these Apocrypha for the which cause as it seemeth hee also nameth that Prologue Galeatum as an helmet for defence against that error But nowe sitchence the Tridentine Councill some Popish printers haue left out the sayd Prologue and Epistle of S. Hierome who yet declareth this his iudgement likewise in his Preface to the first booke of Esdras also Sherwin one of Master Campions fellowes answered to these allegations that Hierome did Iudaizare and more was not ●…ayd to these places We also alleadged Eusebius who hauing made rehearsall of those bookes of the newe Testament which be vndoubtedly true nameth also such as were gainesayd and writes thus Quibus vero contradicitur c. those bookes that are gainesayde though they be knowen to many be these The Epistle which is attributed to S. Iames the Epistle of Iude the latter of Peter the second and third of Iohn And the same Eusebius in another place affirmeth plainely the sayd Epistle of S. Iames to be a counterfaite or bastard Epistle To this authoritie they said that it was true that he so said and as we alleadged them and that when he wrote it was lawfull for any man to doubt of those bookes that he called Apocrypha but seeing by the Church that was by the Councill of Carthage now also by the Councill of Trident they were receiued for Canonicall it was blasphemie they said to doubt of the authoritie of those bookes To that was replied that the Synode of Laodicea helde them for Apocrypha Yea said they but that Synode was not generall No more was that of Carthage said we No said they but that of Carthage was after confirmed by a generall Councill in Trullo So was quoth we the Synode of Laodicea which helde them for Apocrypha confirmed also by the same generall Councill in Trullo as there is to be seene But howe doth this agree that not long before you did saye absolutely that S. Iames epistle was written by the same spirit that S. Iohns Gospell was written with and now you ground the credit of S. Iames Epistle and the other vpon these Councils But said we these Councils had no authoritie to make any maner writings Canonical that was not before Canonicall For by the iudgement of S. Augustine in many places of his bookes there are two things requisite to proue any writing Canonicall one is the testimonie of the Church in which the authour liued

when he wrote The other is the continuall contestation of the Churches succeeding To this effect writeth S. Augustine and so be all latter Churches barred from authoritie to make any writings canonicall scripture specially those that haue of olde bene doubted of They may testifie what the olde Churches before them haue done as we nowe doe Hereunto they saide againe that it was blasphemie after those Councils to call those bookes Apocrypha or to doubt of the authoritie of them It is rather most horrible blasphemie said we to make humane writings equall with the Canonicall scriptures as of late your Tridentine Councill hath done and as your Pope being but one man hath made his Decretal epistles then with S. Hierome Eusebius and other ancient godly fathers to call those bookes Apocrypha which they do so call And we said that notwithstanding those Councils Caietanus their Popes Cardinall thought it no blasphemie who in the ende of his expositions vpon the olde testament in very plaine wordes maketh the same difference of the bookes of the scriptures doeth not onely alowe the iudgement of Hierome but addeth further that all writitings yea of bishops of Rome them selues of whome he nameth some must be brought to S. Hieroms rule They vtterly reiected Cardinall Caietanus because as they said he was but one man against all the Church We said you of your side will not be charged with the wordes of others though they be the Popes Cardinals and yet you doe thinke it reason that we should be charged with euery worde that hath slipped from Luther Nay you charge him and vs by him with that which you can neuer proue that he did write or speake Hart said further that Caietanus was a good scholemā and traueled in that course with commendation but when hee began to become an expositor of the scriptures said he then he lost his grace and credit We answered if they thought it reason to charge vs with all the sayings of Luther or of any other we might by good and great reason charge them with the sayings of so great learned a Cardinall of Rome as Caietanus was Last of all wee came to the place of S. Augustine in his second booke De doctrina Christiana Which Campion and his fellowes gladly receiued because they said it made for them and not for vs. For saide they S. Augustine rehearseth those bookes for Canonicall scriptures which you call Apocrypha To this wee answered that they shoulde rather charge Saint Hierome and Eusebius and other auncient fathers who doe call them Apocrypha And S. Augustine in that place rehearsing the order of the bookes of scriptures though said we he differ somwhat from Eusebius and S. Hierome in shewe of wordes yet hee doeth in deede agree with them For where they deuide the bookes of the scriptures into three sorts that is Canonicall Apocrypha and feigned or vntrue Augustine deuideth them into Canonicall and Apocrypha onely and then he deuideth the Canonicall bookes into two sortes that is those that be certainely true which we with S. Hierome and Eusebius do call properly Canonicall and those that haue bene doubted of which Eusebius and S. Hierome do call Apocrypha And S. Augustine nameth those that be vtterly vntrue Apocrypha which Eusebius calleth doubtfull feigned and forged And this may be gathered out of Augustine him selfe in diuers places whereof we haue noted some And albeit Augustine calleth those bookes Canonicall yet he giueth not the like authoritie to them as namely to the Maccabees and to the other of that sort as he doeth to those that be Christes the Lords witnesses as he nameth them which be these that are named properly Canonicall Here would they not admit in any wise that the worde Canonicall was aequiuocum or of diuers significations in diuers places but that wheresoeuer that worde was founde it brought all bookes so called vnder one kinde Much time was spent here about and the matter was much argued on Master Campion and his fellowes part At the last Master Campion was desired by vs to reade the chapter in that Canon law beginning In Canonicis which Gratian takes out of this place of Augustine and first that hee would reade the rubrick which he seemed both to do And Pound one of his companions sitting by who with his importunitie impertinent speaches had often interrupted the course of the conference saide Father Campion let them reade their places them selues Yet at the length Master Campion read it and it is thus Inter Canonicas scripturas Decretales Epistolae connumerantur which after much desiring he englished also The decretall Epistles are numbred together among the Canonicall Scriptures Whereupon one of vs saide you charge vs with blasphemie for naming those bookes Apocrypha which Saint Hierome Eusebius and other ancient holy fathers doe so name but here may you see most horrible blasphemie in deede in the Canonical lawe of your Pope which matcheth his Decretall Epistles that is meere fables with the Maiestie of the Canonicall Scriptures as he doeth in this distinction and sundry other places whereby you may see to what point this boldnesse of making mens writings Canonicall Scriptures is come Then saide we to M. Campion do you hold that Popes decrees for Canonical scriptures as you do the bookes of Moyses and the Prophets He answered no and graunted then that the worde Canonicall was aequinocum or of diuers significations which before they all did so constantly denie Whereupon we sayde that we had some good hope of Master Campion for that he blushed And we sayde further that Cardinall Caietanus in the place before alleadged sayeth expressely that S. Augustine placed those books in the Canon of maners but not in the Canon of doctrine whereby he plainely declareth that the word Canonicall is aequiuocum After this he was desired to reade the text of that Chapter and there he founde and could not denie but that the place of Augustine was vntruely reported by Gratian and by manifest corruption drawē altogether from the meaning of Augustine For where S. Augustine saith that those Scriptures are to be taken for Canonicall which the most or greatest part of Christian Churches so take among the which those Churches be which deserued to haue Apostolique Seas and to receiue Epistles from the Apostles these wordes of S. Augustine are chaunged and in the place of the Apostolique Seas is put the Apostolique Sea meaning the Church of Rome and those Churches which deserued to receaue Epistles from the said Church of Rome which is cleane contrary to S. Augustines wordes and meaning Both often before and here specially Master Campion and his fellowes seemed to be desirous to dispute vpon some pointes of religion rather then to continue in this examination of his booke which we said we woulde not at afternoone refuse but the forenoone qd we is so farre spēt that we must at this time make

booke of Wisedome Ecclesiasticus Maccabees c. which your Councill of Trent thrust in as authenticall But to leaue that it is plaine that Cyprian vpō the Creede omitteth al that Apocrypha hauing rehearsed those which be Canonicall he sayth Haec sunt quae patres intra Canonem concluserunt ex quibus fidei nostrae assertiones constare voluerunt Sciendum tamen est quod alii libri sunt qui non Canonici sed Ecclesiastici a maioribus appellati sunt vt est Sapientia Salomonis Ecclesiasticus libellus Tobiae Iudith Machabaeorum libri quae omnia in ecclesijs legi voluerunt non tamen proferri ad authoritatem ex ijs fidei confirmandam These are those thinges which the fathers shut within the Canon by which they would haue the assertions of our fayth to stande Notwithstanding we must know that there are other bookes also which of our Elders were called Ecclesiast and not Canonicall as Salomons booke of Wisd. Ecclus. the bookes of Tobias Iudeth the Macca all which they would haue read in the Church and yet not brought forth to confirme the authoritie of fayth out of them Camp He is called cōmonly Author expositionis in Symbolum and therefore doubtfull whether it were Cyprian or no but admit it were I answere to these and all such like places that when particular Fathers particular Councils doe recken vp such such books omit others that either were receiued there or in other places sithens they recken vp such as were thē come to their knowledge and such as were approued in that part of the worlde where they thē liued But it followeth not they reckened no more Ergo there were no more They doubted therefore we must acknowledge no more For the Church hath since put them out of doubt Walker You answere not but trifle For those are not onely omitted and left vnreckoned but they are set downe for Apocrypha or Ecclesiastici so certaynely named and not Canonical Camp Some might bee set downe then as doubtfull that nowe are out of doubt because they are receiued Charke Hitherto you haue gone from the matter wherein I haue bene willing to followe you a little to cleare the poynt that then was in hande when I began with you Nowe let vs come to the questions agreed of betweene vs. Camp Nay let vs first speake of the authoritie of the Scripture then if you will of the sufficiencie Charke Of the authoritie we haue spoken alreadie and it is not within our question which is onely of sufficiencie Camp I deferre to the scriptures all authoritie and all sufficiencie therefore you haue nothing against me Charke Yes I haue this against you that you doe not thinke the scriptures onely and alone sufficient to all doctrine of fayth and maners For whatsoeuer you say we knowe you holde and teache the contrary namely that all things are not set downe and written in the worde This other day you were still calling for Syllogismes and when you had receiued a blowe and stoode astonied vnder it yet you cryed out a Syllogisme a Syllogisme to make men beleeue that you were not touched Now you shal haue Syllogismes answere to them directly and shortly Thus I proue the sufficiencie of the scripture without traditions What the Apostles taught viua voce by liuely voyce that also they wrote But they taught viua voce whatsoeuer is necessary to saluatiō Therefore they wrote also whatsoeuer is necessary to saluatiō Camp Nego argumentum I deny the Argument Charke It is a Syllogisme you woulde haue denied my Maior I thinke Camp Proue your Maior then Charke What care they had ouer the Churches present the same care they had ouer the Churches to come afterwarde But their care ouer the Churches present was to open to them all the counsell of God Therefore they left the like prouision in writing to al posterity that they might be instructed in all the counsell of God Camp I answere to the Maior They had the same care but in such sort as it was expedient It was not expedient that they shoulde write all and euery sillable that they spake and yet notwithstanding they disclosed all the counsell of God either in speciall or generall words written Charke Uery wel then we are come to the issue of the matter and you graunt the question that all doctrine both concerning faith and maners is either in speciall or generall words conteined in the Scripture Camp I agree But heare mine answere out of S. Augustine against Crestonius Where it can not be aduouched in scripture by speciall words that the baptisme of heretikes is good yet it is deliuered in the scripture by generall wordes forasmuch as the scripture doeth command vs to obey the Church which hath allowed this baptisme being conferred in forma Ecclesiae So the doctrines not particularly discoursed in scriptures are yet conteyned in these wordes Obey your prelates The Church is the pillar and supporter of trueth And if he heare not the Church let him be to thee an Ethnike and Publicane Charke You say particular matters are conteined in those general words Obey your Prelates Do you meane that we must obey them in causes not conteined in the word Then you may binde vs to what you list and disalowe what yee please Therefore syr that I may seeke your corners and finde you out what meane you by this when you say that Generall commandementes allowe particular traditions Camp I named not traditions Charke But it is the effect and scope of your speache for obedience to your Church Prelates in matters not expressed in the Scriptures Camp I saye there be poyntes wherein wee accorde with you as the baptisme of heretiques the baptisme of infantes the holy ghost proceeding from the father and the sonne that baptisme is a Sacrament and Preaching is none being both commaunded at one time that the Eucharist is a Sacrament and washing of feete none being commanded at one time and such like c. Charke To say that the proceeding of the holy ghost from the father and the sonne is not expressed in the scripture is a blasphemous speach Camp Shewe me any sentence expressing it in the scripture Charke It sufficeth to shewe it inferred in the scripture by good proofes of consequence implication But what say you to traditions decrees and such like which the Church of Rome maintayneth as the very word it selfe Let vs speake of them being now in question and not breake out into newe matters not in controuersie Camp I will not go from my question Charke You shall come to it if you take vpon you the defence of your traditions which I disproue in this maner If the Apostles left nothing vnwritten that is necessarie to saluation the scriptures are sufficient But the Apostles haue left nothing vnwritten necessarie to saluation Therefore the scriptures are sufficient Camp I graūt it as before referring it to that

he Luther shewed his allowance of their iudgement We answered that he so sayde for that they brought very probable reasons for that their iudgement But he still charged Luther with blasphemie for saying that some doe very probably affirme that the Epistle of Iames was not written by the Apostle Saint Iames nor worthie the spirite of an Apostle and vrged vs to answere what opinion we had of that Epistle meaning to intangle vs with that Dilemma either to condemne Luther or else to doubt of the Epistle as Luther saith that some probablie doe We answered that our Church doubteth not of that Epistle but receiueth it as Canonical readeth it in our Churches expoūdeth it in our scholes and alleageth it for confirmation of doctrine Notwithstanding for Luther or any other to say that some haue very probably affirmed that Epistle not to be written by Saint Iames nor to be worthie the spirite of an Apostle is no blasphemie It is blasphemie blasphemie quoth he pronoūcing those words with disdainefull countenance and voyce It is soone said quoth we but not so easely proued I will proue it quoth he to be blasphemie by two reasons and thus he framed a syllogisme The Gospell of Saint Iohn and the Epistle of Saint Iames were written by the same spirite But to say that some doe probably affirme the Gospell of Saint Iohn not to be written by Saint Iohn nor to be worthie the spirite of an Apostle is blasphemie Therefore to say that like of Saint Iames Epistle is blasphemy Answere was made that the Maior was Petitio Principij the challenging of the graunt of that which chiefly is in controuersie For those that so say of Saint Iames Epistle doubt whether it was written by the same Spirite that the Gospell of Saint Iohn was or no and that still resteth for you to proue said we And here Master Campion when he coulde not denie that he required that to be graunted to him which he should haue proued was put to silence and had no more to replie Then was his second reason called for but none could be found Then saide one of them Why is not Saint Iames Epistle called the Catholicke Epistle of Saint Iames Howe doe you then denie it to be Canonicall It was said that that was a simple reason For whereas other Epistles of the Apostles were written vnto speciall Cities people or persons this of Saint Iames for that it was written commonly to all the tribes of the Iewes dispersed was called Catholike or generall Then sayd we to the auditorie You haue heard that Luther doeth much commend this Epistle of Saint Iames as good and profitable and Master Campion alleadgeth that he calleth it contentious puffed vp drie or barren stuffed with strawe and vnworthie the Apostolike spirit Whereby sayd we ye may see the diuersitie or rather contrarietie of Luthers wordes and Master Campions reporte and so may ye iudge of his synceritie trueth which he vseth likewise continually Then saide Master Campion that Luther himselfe and others had purged these workes and taken away all such places as that was and the like that ministred such occasions of offence as that did and he said he woulde procure from the Emperours Maiestie and the Duke of Bauaria and from another Prince whose name we remember not the true copyes of those bookes to be sent to the Queenes Maiestie Which wordes he rising vp from the forme whereon he sate pronounced with so great contention of voice and with such gesture casting vp his armes beating vpon his booke that one of vs challenged him therefore demaunding why he vsed such outragious speach and behauiour He answered for that so many yong Catholiques were present there he woulde not by any faint defending of the cause giue them occasion of offence Whereby we vnderstande howe he would haue behaued him selfe might he haue obteined a disputation among the youth of the Uniuersities trusting they woulde be caryed away many of them by such his bolde and confident dealings and actions And we saide further to Master Campion that if Luther had purged his books where he first reiected Saint Iames Epistle as Master Campion saith he hath sithen receiued and much commended it with whatreason hath Master Campion charged vs vpon his surmise of Luthers first writing which doth no where appeare as reiecting Saint Iames Epistle He should rather haue commended vs who doe and alwayes haue allowed of that Epistle and should haue praised Luther who after the example of Saint Augustine and other ancient and godly writers had amended in his writing that which vpon better aduise he misliked Then we turning to the auditorie sayd that seeing all the printed Bookes of Luther extant that we could finde doe conteine such commendations of Saint Iames Epistle as they had heard and that Master Campion hath charged Luther so contrarily to all his printed bookes wherein he commendeth that Epistle and therby also chargeth vs as reiecting it who euer haue receiued it they might we said take Master Campions trueth and synceritie to be as it is vntill he haue brought out his copies from the Emperour and the Duke of Bauaria which he nor any liuing we beleeue can euer doe But Master Campion said that might he haue his own bookes from Oxeforde he woulde shewe that in Luther which he had written of him Whereunto it was answered that if he woulde let vs knowe where they were we would become humble suters to their honors that he might both enioye his bookes and that the partie who had them in keeping might be without daunger But this woulde he not consent vnto Then Hart one of his fellowes saide that he being at Rome heard Bellarminus the reader of controuersies there affirme that the wordes reported by Campion in his booke were in that preface of Luther and that therefore vpon his worde it was so Whereunto we answered that neither his wordes nor the testimonie of Bellarminus were of sufficient credite to carry away such a matter as that was without better proofe specially so many and most manifest proofes in Luthers printed bookes being to the contrarie who agreeth with vs in allowing the said Epistle and that therefore Master Campion hath most impudently alleadged this place of Luther as a profe that we should reiect S. Iames Epistle Then Master Beale said It is not materiall to vs if Luther had once so written but he asked Master Campion whether euer he did read him selfe any such wordes in Luther as he in his booke doeth charge him with or not Whereto he answered that in a treatise made by Doctor Lee sometime Archbishoppe of Yorke against that booke of Luther intituled De captiuitate Babilonica he had read these wordes alleadged as he had set them downe in his booke Being againe asked whether either vpon his othe or vpon his credit he would say to the presence there assembled that he had euer seene the places alleaged by him in his booke

an ende And then turning vs to the auditorie we said You haue heard howe Master Campion in his printed booke hath charged vs as rasers manglers and spoylers of the holy Scriptures of meere desperation and distrust in our cause as he saith You haue heard how he would proue vs so to be by certeine places by him in his said printed booke noted as being the wordes of Luther and others in their bookes You haue heard and seene proued by the bookes them selues that there is no such thing to be founde in those places of their bookes as he hath set downe but onely that S. Hierome and Eusebius aboue a thousande yeere sithen doubted of the authoritie of those Epistles bookes And you haue heard and it is vniuersally knowen that S. Hieroms Prologue and Epistle wherein he noteth those bookes to be Apocrypha haue bene ioyned with all Bibles that haue bene written and printed euer since S. Hieromes time by the space of a xi hundred yeeres and more vntill now of late sithen the Tridētine Councill some Popish Printers haue left them out And you haue heard that not onely now of late the Councill Tridentine hath made the Apocrypha of equal authoritie with the vndoubted Canonical scriptures but also that it is set down in the B. of Romes Canon law that his Decretal epistles are to be numbred together among the Canonical scriptures so finally you see what iniurie these men do thēselues to the holy scriptures what blasphemy they haue cōmitted in matching their fables with the Canonical scriptures who do most vniustly charge vs with those crimes Sherwin said but you should haue told withall what we haue answered to all those pointes We said your answere is to be looked for when you can bring foorth your copies which you speake of and promised for in any bookes by you named extant and to be had there is nothing of that which M. Campion hath set downe to be found And here the time being spent we made an end for that forenoones conferēce The after noones conference IN the fore noones conference both Master Campion himselfe others of his companions had oftentimes required vs that we woulde deale with them in some matter of doctrine and leaue that course that we began with in the examining of his booke Whereunto we answered that we were minded if the time would suffer vs to examine other partes of his booke and lay it open to the audience there howe that as he had most vntruly charged Luther and others with the mangling and spoyling of the bodie of the holy Scriptures in the beginning of his booke so had he likewise most vntruly and impudently in other places slaundered other worthie men and vpon the same his good groundes he had charged vs all as rasers and manglers of the holy Scriptures And surely our opinion was that if any thing at all that laying open before his face of his continuall vntrueths which he hath so braggingly aduouched in his booke might haue reclaimed him For vndoubtedly he could neuer haue endured the manifestation of those his lyes as they were in the confutation of his booke shortly after set out had they bene layde open before his eyes which might manifestly appeare to all that did marke his gentle and milde behauiour and speach in the After noones conference in comparison of his bragging and lewde wordes vsed in the forenoone Notwithstanding at our meeting at after noone we sayde vnto Master Campion seeing your desire is so much to dispute in some matter of doctrine we will not refuse But first we pray you let vs qd we peruse the Canon that foloweth that which we last dealt with in the fore noone concerning the Popes Canons and the Canonicall Scriptures for that the time would not then suffer vs to reade it The wordes of Pope Leo the fourth there translated worde for worde are these For this cause I feare not to pronounce more plainely and with a loude voyce that he that is conuinced not to receiue indifferently the statutes of the holy fathers which we haue spoken of before which with vs are intituled by the name of Canons whether he be a Bishop a Clarke or a laye man that he is proued neither to beleeue nor to holde profitably and effectually to his effect the Catholique and Apostolique faith nor the foure holy Gospels This saith Pope Leo. You may see quoth we whereunto this boldnesse of matching mens writings with the holy Canonical Scriptures is come Fore here Pope Leo with a loude voyce pronounceth that whosoeuer doeth not indifferently receiue the Canons is conuicted neither to reteine effectually nor beleeue the Catholique and Apostolique faith nor the foure holy Gospels whereby he matcheth the beleeuing receiuing or refusing of his Canons with the beleeuing or refusing of the foure holy Gospels for so we said that the proofe of that Canon and the worde indifferently did importe Master Campion indeuoured very much to quallifie this worde indifferentèr indifferently and so to mollifie the Popes blasphemie if he coulde and he confessed that there was difference betweene the Euangelistes and other writers for that the Euangelistes and writers of the Scriptures coulde not erre in memorie or any other circumstance but Councils might be deceiued in some such small matters of circumstance As for example sayeth he I am bounde vnder paine of damnation to beleeue that Tobias dogge had a tayle because it is written he wagged his tayle It was sayd by vs that it became him not to deale so triflingly in matters of such waight Why then saith he if this example like you not take another I must beleeue that Saint Paul had a cloake because hee willeth Timothie to bring his cloake We said these thinges were nothing to purpose vnlesse hee could proue that such a promise was made to the bishop of Rome and his Coūcils that whatsoeuer they should determine was sure to be true and certaine They alleaged Christes saying Hee that heareth not the Church let him be reputed as a publicane and heathen We answered that text serued them for all purposes But first they must proue them selues to be the true Church before that text would belong vnto them And where they alleaged out of the 15. of the Actes So it seemeth to the holy Ghost and vs. Wee answered wee knewe well enough that that Councill was gouerned by the holy Ghost wherein the Apostles were president But what maketh that to the wicked Councils of Popes And after much reasoning about the worde indifferenter we said were that word put out yet were it blasphemie to saye that he that beleeueth not the Popes Canōs which are with other there mentioned beleeueth not the foure holy Gospels After this wee began our disputation concerning iustification both for that it is first of all other mentioned in your booke quoth we to Master Campion and both Luther and we all are most grieuously charged by you

sentences out of the Greeke Testament and Doctors once or twise our selues wee offered the Greeke Testament first and afterwardes Nazianzene in Greeke to Campion to reade that he might credit his owne eyes and that we alleaged their wordes truely But he refused to reade in the Greeke testament altogether as them selues do here confesse And when Saint Basill and Nazianzen in Greeke were offered to him to reade he said once or twise I knowe I knowe it is as ye haue alleaged which we tooke to be a shift to auoyde the reading of it him selfe But when he was vrged Master Stollard who stood by tooke the booke and held it to him he read but so softly as it were to him selfe that wee may with good conscience protest before God that we heard not one word so farre off was it that he read skilfully in the hearing of all the auditorie as they doe write But surely whosoeuer did knowe Campions vayne may thinke that hee would haue read in the hearing of al the auditorie in deede had he had any knowledge in that tongue and not so haue whispered to him selfe or in Master Stollardes eare Truthe it is that he saide Let this man witnes whether I can reade Greeke or no. But why did hee not reade so that not he alone but that all we might haue bene witnesses thereof But saye they Master Stollard said hee read very well They onely heard him so saye belike for of truth he said to vs If he did reade at all he read the worst that euer I heard which some of vs thought that Master Stollard spake for that wee hauing read those fewe wordes of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once or twise before the booke was giuen Campion he might seeme out of his memorie to haue repeated them rather then to haue read them out of the booke Nowe that we should be in any admiration hereat as they write what cause was there For that we should aske him why he did not so much before who heard him then not reade one word or that the Deane of Pauls confounded should say We confesse you can reade Greeke or that there was any cause giuen why we should blush or be confounded are most impudent lies and most meete for such reporters Nay rather may all Papistes blush for Campions sake who making such a chalenge as though he had had all knowledge in all learning and languages when it came to the triall vpon conscience of his ignorance durst not reade openly one short sentence in Saint Basill or Nazianzen the bookes being of a large and faire print Surely wee before our comming thither vpon Campions owne bragging challenge and booke and other mens reportes of him thought wee should haue bene sore incumbred by his learning and ouermatched by his knowledge in the tongues so farre off was it that wee meant to make any ostentation therein towardes him as they write but vpon experience and triall with him we found him not to be that man that we looked for and went away with that opinion that the booke which was so sodainely after his bragging chalenge put in print was none of his writing much lesse penned by him as he was in his iourney as he reported him selfe but that it was elaborate before by the common and long studie of all the best learned Iesuites to serue at all oportunities To the same effect is the report of Sherwin who looking vpon the Greeke Testament and reading neuer a worde goeth yet away thereby not onely with the commendation of a man very well seene in the Greeke and Hebrew tongues but also of singular modestie and contempt of all praises as seeking to be accounted ignorant in that wherein he had great skill For that they would haue the cause of his not reading to be for that he was willed to hold his peace is very ridiculous for he did oft speake after he was so willed to holde him selfe contented and then he was specially desired to reade and not to holde his peace But we thought the truthe to be that when Sherwin had alleaged out of the second to the Ephesians after the olde translation Creati in bonis operibus we were created in good workes and the originall Greeke being shewed vnto him when he found it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad bona opera created to do good workes he looked in the beginning and in the ende of the Greeke Testament trusting as wee thought that if he might haue found that it had bene printed in any place where the Gospel is preached hee might after Campions exāple haue made a challenge to the print as false which is now become a speciall shift of the Papistes and the last refuge when all other do faile but when he did see that it was Plantines print hee held his peace Notwithstanding we do not thinke but that Sherwin could reade Greeke the ignorance wherof we neither obiected to any nor did make any ostentation as they write of any our knowledge therein Only we offered the bookes them selues vnto Campion that his owne eyes might bee witnesses that the auncient fathers both Greekes and Latines did teache iustification by faith alone euen as we do By which occasion God as wee thinke by the opening of his ignorance meant to controll his vaine glorious bragging of all knowledge and habilitie to deale with all men Thus much and to much of this matter were it not that the reader may hereby vnderstand what vantages these writers and reporters doe take vnto them selues yea and by speedy and continuall spreading and beating of the same into the eares and heads of many do much preuaile also vntill time the mother of truthe shall discouer their vntruthes But we may by no meanes dissemble another matter by these Pamphleters sore laide to our charge Saint Augustine in the fourtenth chapter of his booke De fide operibus was by some of them in our conference as we thinke alleaged as against our doctrine of iustification by faith alone but in that confusion of many speaking at once it was not greatly by any of vs marked or said vnto that we remember But the authors of the Pamphlets do report this place of Saint Augustine as by them of al other most effectually alleaged against vs. Their words be these Unto this was added by the Catholikes the authoritie of Saint Augustine out of his booke De fide operibus and the fourtenth chapter where he hath registred that this doctrine of Iustification by faith onely was an heresie taught in the Apostles time for reformation whereof he declareth that Saint Iohn Saint Peter S. Iude and Saint Iames did write their Epistles wherein they so much inculcate the doctrine of good workes Thus they write thus they whisper in euery eare open vnto them to the slander of vs and our doctrine of iustification by faith onely as not onely an errour but an heresy also But wee doe

tantum loco esse potest veritas autem eius vbique diffusa est c. The body of Christ wherein hee rose againe from the dead can be onely in one place but the trueth of Christ is spread euery where Campion All this is true according to nature but in the sacrament it is a miracle Goade Augustine denieth any miracle to bee in the Sacramentes therefore you can not flee to miracle The very words I nowe remember not but I am sure I haue read it to that effect Fulke His wordes are as I thinke Sacramenta honorem vt religio sa habere possunt stuporem vt mira habere non possunt Our Sacraments may haue reuerence as things religious holy but they can not be wondered at as things straunge miraculous Goade Peter saith Act 3. Whome the heauens must holde till the restauration of all things Campion What will you make him a prisoner nowe in heauen must he be bound to those properties of a naturall body Heauen is his palace and you would make it his prison Goade They are the wordes of the holy Ghost Whom the heauens must conteine vntill c. It becommeth not you so to iest at them and specially considering your state being a prisoner ye should not so play with the worde of God I see nowe the modestie I heard reported to be in you is cleane contrary I would to God you would make more conscience in speaking more reuere●…ly of such Diuine matters Campion I am a prisoner for religion but touching Christ his bodie why I pray you might not tha●… same naturall bodie which by nature being heauy and yet ascended vpward steppe by steppe and pearced those thicke Christall heauens which are harder then any christall walked vpon the waters and ●…orow the doore being shut why may not the same ●…y like 〈◊〉 〈◊〉 many places at once Fulke It were a hard matter for you to prooue that the heauens are harder then christall Campion I can proue it Goade The text doeth not say that hee came thorowe the doores being shut but hee came when the doores were shut the doores by his diuine power giuing place to his body as the brasen gates in the Actes did vnto Peter of their owne accorde Besides these other thinges you speake of they were extraordinarie workes c. Cāp The text is plaine that he came in by a great miracle Fulke First there is no wordes in the ●…xt to enforce a miracle notwithstanding I am content to graunt that he came in miraculously which might bee either the doores opening of their owne accord vnto him as was saide they did vnto Peter or by giuing place vnto his diuine power Camp If he neither came thorowe the doores nor wrought a miracle how came he in Belike he played some iugling tricke Fulke That is a vile blasphemy It appeareth you haue great reuerence of Christ that speake so blasphemously of him and beare no more reuerence to his holy worde Campion Why what would you call it if it were not a miracle it must be some such thing Fulke It might be a miracle though he came not thorow the doore for he came after the doores were shutte Is it a necessarie consequence to say such a one came in after the doores were shut ergo he came thorow the doores What tempus is the verbe Campion I thinke it be the Aoriste Fulke The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray you what tempus is it Campion The perfect tempus euen as clausis the Latine worde is Fulke But you did English it before the doores being shut which is the present tempus Campion You know it is the phrase of our English speach Fulke Our Englishe phrase will beare as well after the doores were shut Here Master Lieutenaunt shewed them the time was past and so they left off William Fulke Roger Goade A remembrance of the conference had in the tower with Edmund Campion Iesuite by William Fulke and Roger Goade Doctors in Diuinitie the 23. of September 1581. as foloweth The assertions of Campion were these 1. Christ is in the blessed Sacrament substantially very God and very man in his naturall body The 2. After the wordes of consecration the bread and wine are transubstantiated into the body and blood of Christ. FIrst Master Lieutenaunt in a short and pithie speache exhorted Campion to consider what great fauour her Maiestie shewed him that hee might haue conference with the learned to reforme his errours when they shoulde bee playnely conuinced out of the worde of God c. Campion I do acknowledge that I am beholding to her Maiestie If she haue appoynted this conference to instruct me thinking me to be out of the way I can not but be thankefull to her Maiestie for the same Yet I protest being resolute in my conscience that I come not with my minde so suspended as to doubt of my cause but my intent is to doe you good as you would instruct me so would I instruct you as you would drawe me so would I drawe you Therefore take my intent in good part as I would do yours I come to giue an accōpt of my faith I am not vnresolute This said he crossed himselfe after his superstitious maner Fulke Let vs begin with prayer O eternall and most mercifull God we humbly thanke thy Maiestie that thou hast lightened our mindes with the knowledge of thy trueth we hartily beseeche thee to confirme encrease our faith alwayes in the same and at this time graunt that we may so defende thy trueth that thou mayest haue the glory the obstinate heretike may be confoūded the weake may be strengthened we all may be edisied in Iesus Christ through whome we make our prayers and to whome with thee and the holy Ghost the Spirite of trueth be all honour and glory Amen We are earnestly moued because of the confusion the other day that it might be auoyded nowe to desire that we might haue some Moderator if we might intreate any of these learned men that are present to take the paynes otherwise that it might please Master Lieutenaunt when one argument is done to commaunde vs to go to another And also when we haue accepted an answere not to suffer the aduersarie to carie the matter with multitude of wordes so that we be neither forced to leaue our argument as though we could followe it no longer nor the aduersarie permitted with large discourses to spende the time vnprofitably contrary to the right meaning of this conference But before we enter into the matters appoynted wee haue to discharge our credite for the authoritie of the Fathers whom we alleadged the last day in the afternoone when wee had not the bookes ready to shewe because the question was then vpon the suddaine both chosen and disputed vpon all within two houres whereupon we promised to bring the bookes as this day because the aduersarie would not credite our allegations

and brought vp in this realme in schooles places where good learning hath bene taught so that he might haue bene a good instrument in this common wealth and Gods Church but contrary to his bringing vp his friendes expectation hope that this Church might haue conceaued of him like an vnnaturall man to his countrey degenerated from an English man an Apostata in religion a fugitiue from this realme vnloyal to his Prince hath not onely fled to the man of Rome an aduersarie to Christ and his doctrine but hath gotten a courage from that Romaniste with certaine other his sectaries to come into this realme againe to vndermine the Gospell of Christ to seduce Gods people and withdrawe her Maiesties lawfull subiectes to disobedience and sedition and hath bene disguised in Ruffians apparel in diuers places of this realme to plant secretely that blasphemous Masse and other Poperie whereunto it appeareth hee hath allured many vnstable fooles and in Yorkeshire where his Sectaries disciples are apprehended iustly imprisoned nowe they rage as I heare say and curse him that euer he came there So ye see what maner of mā we are to talke withal What good we shall do with him the Lord doeth knowe other maner of men then we are and of another calling were more meete to talke with him then we notwithstanding we will doe our best that we can God giue it good effect As for you Campion I heare say that you vse to scoffe and iest at such as come to conferre with you we come not for that purpose it is not our profession yet I giue you warning Si quam maledicendo coeperis voluptatem eam malè audiendo amittes Now to the question which is that the scriptures containe all things sufficient to saluation against the assertion of your booke For you say that the Lutherans haue cut off many bookes from the body of the new Testament and so diuided them from the Canonicall scripture which is not true Camp Yes that they haue and therein they haue done euill Walker Here Master Walker reade the words out of Campions challenge Campion Luther hath cut off the Epistle of Iames the second epistle of Iohn Iude and the seconde of Peter Luther hath found fault with these and improued them in his prefaces vpon those Epistles Walker Luther hath not doubted of them himselfe but shewed that others haue doubted of them Campion It is one thing to doubt an other thing to cut off Bring me the bookes and I will shewe that he hath cut them off Walker That can not bee shewed if the bookes were here For the Doctors doe not agree concerning these bookes that are of the Canon Some recite more some recite lesse as Origen Hierome and others and yet it were hard to say that they cut off any of the Canonicall bookes They doe as Luther may shewe what bookes were doubted of in their time and yet no whitte preiudice the bookes of the Canonicall Scripture Campion Well I say whatsoeuer they might doe then yet now seeing the Church hath otherwise determined it is blasphemie for any to doubt of them The Lutherans doe doubt of them bring me the bookes and I will shewe where Luther doubteth and therefore blasphemeth because the Church hath taken away the doubt videlicet the third Councill of Carthage and that of Laodicea Walker I do not professe my selfe a Lutheran but a Christian But if olde fathers and olde Councils haue not receiued these bookes for Canonical and bookes to ground our faith vpon then can not new men nor the Tridentine Council being ful of errors make thē Canonicall August de doct Christ. lib. 2. ca. 8. leaueth out Baruch the two last bookes of Esdras Hieronymus praes in li. Reg. Hūc prologū galeatū principiū vocat He saith Igitur Sapientia quae vulgo Salomonis inscribitur Iesu filij Syrach liber Iudith Tobias pastor nō sunt in Canone Macchabaeorū primū librū Hebraicū reperi secūdus Graecus est quod ex ipsa phrafi probari potest Eusebius also ecclesi hist. lib. 6. cap. 18. fol. 368. sequentibus omittit tertiū quartū Esdrae Tobiae Iudith Baruch Sapiētia Ecclesiastici Machabaeorum libros Paulo post De eo inquit qui est apud Hebraeos nonnulli dubitauerunt c. Sed ego dico ficut mihi à maioribus traditum est quia manifestissimè Pauli est Ibi de secunda Petri Epistola à nōnullis dubitatur De duabus vltimis Iohannis Epistolis apud quosdā dubia sententia He omitteth in the forenamed place the third fourth booke of Esdras the bookes of Tobie Iudith Baruch of Wisdome of Ecclesiasticus of the Macchabees A litle after Cōcerning that saith he which is written to the Hebrues many haue doubted but I say as hath bene deliuered vnto mee from mine Elders because it appeareth most manifestly to be of Paules There also concerning the second Epistle of Peter he sayth that it was doubted of many and so with some were the two last Epistles of Iohn The same Eusebius lib. 4. cap. 26. loquens de Melitone Episcopo Sardensis Ecclesiae qui recitans volumina veteris Testamenti omittit Esdras Tobi Hester Iudith Baruch Sapientiae Syrach Macchabaeorum c. Speaking of Melito the Bishop of the Church of Sardis who reckening vp the volumes of the olde Testament he omitteth Esdras Tobie Hester Iudith Baruch Wisedome Syrach the bookes of the Macchabees c. And the Laodicean Councill omitteth Lukes Gospel the Apocalyps You see therefore that these old fathers haue left these bookes out of the Canon and yet were they neyther called heretiques nor blasphemers Campion It is not lawfull to cut off the bookes of the olde Testament from the Canon which not onely as I haue sayd Luther hath done but also Caluine The one hath reiected those bookes I haue named and the other reiecteth the bookes of Tobie Ecclesiasticus the booke of Wisdome the bookes of Maccabees Baruch and the like which are de syncero Canone Walker What is this to that I haue saide I haue shewed that the olde Doctors haue refused them for Canonicall and therefore so many may we refuse and they them selues wil de no further admitted then they agree with the Canonicall Scriptures and these bookes which you name haue alwayes bene esteemed Apocrypha Augustine contra Maximinum Arrianorum Episcopum lib. 2. Cap. 14. Nec ego Nicenum nec tudebes Ariminense tanquam praeiudicaturus proferre Concilium nec ego huius authoritate nec tuistius debueris Scripturarum authoritatibus non quorumcumque proprijs sed vtrisque communibus testibus res cum re causa cum causa ratio cum ratione concertet c. August against Maximinus the Bishop of the Arrians Neither oughtest thou to bring the Council of Arimine nor I the Nicene as it were to preiudice the trueth neither should I be holden with the authoritie of this nor thou of

that but let it be tryed by the authority of the Scriptures not the proper witnesses of any but common to both let matter with matter cause with cause and reason with reason trye it c. And Hierome writing to Laeta de institutione filiae fol. 58. willeth not to reade some without doubting and other some warely but he sayth Caueat omnia Apocrypha Let her beware of all the Apocrypha which he nameth in Prologo Galeato Et si quando ea non ad dogmatum veritatem sed ad signorum reuerentiam legere voluerit sciat non eorum esse quorum titulis praenotantur multaquè ijs admixta vitiosa grandis esse prudentiae aurum in luto quaerere And if at any time she will reade them not for the trueth of opinions but for the reuerence of signes let her knowe that they are not theirs whose titles they beare but that many vitious thinges are mixt with them and that it is a point of great wisdome to seeke out golde in dirt Loe here you see that he biddes her to beware in the reading of them Camp The Scripture is principally to be admitted but I would we might haue an argument Walker Then thus I reason That which he biddeth to beware of is not to be holden authenticall But he biddeth to beware of the Apocrypha Ergo the Apocrypha is not to be holden authenticall Camp Apocrypha are taken two wayes First for those bookes which are doubted of and then for such bookes that are not allowed Such were the prophecie of Enoch Iacobs testament and such like which he calleth Somniolenta deliramenta vitiosa c. of those Hierome speaketh in this place and not of those others For what point is there in Ecclesiasticus the booke of Wisdome that is to be found fault with that is vitiosū not good Walker They are called Apocrypha that are not in the Canon receiued and allowed to haue proceeded vndoubtedly from the holy Ghost these Apocrypha are forbidden to be read And Hierome in praefat in lib. Reg. saith Hic prologus scripturarum c. Si quid extra hos est inter Apocrypha est ponendum c. They are not in the Canon therefore Apocrypha are onely to be read Camp Woulde Hierome forbid the gentlewoman to reade Ecclesiasticus where there are giuen so many morall precepts Non sunt in Canone Hebraeorum sed in Canone Christianorum They are not in the Canon of the Hebrewes but they are in the Canon of the Christians Walker They may be read for morall Lessons but not for matters of religion which must be proued by Canonicall scripture What say you to the second booke of Macchabees Thinke you that to be holden for Canonicall scripture Camp I thinke so What should let Walker What say you to that sentence 2. Macch. 12. thrust into the text Salubris est oratio pro defunctis and to that which followeth Et si quidem bene vt historiae competit hoc est vt ipse velim sin autem minus digne concedendum est mihi And if I haue done well and as is meete for a storie this also my selfe did wish c. Camp It is marueile that you should say that it is thrust in Walker It is noted so by other and the duetie of an historiographer is to reporte things done truely and plainely without arguing like a Logitian but he sayeth Ergo salubris est oratio pro defunctis Therefore prayer for the dead is healthfull which appeareth first to haue bene set in the margent But howe auoyde you the last Can such asking of pardon be of the holy Ghost wherein hath hee fayled or of whome shall hee be pardoned Camp The interpreter asketh pardon of his speach for his style and not for the doctrine The holy Ghost asketh no more pardon then Paul did when he saide Rudis sum sermone I am rude in speach when he spake in a base and lowe stile Charke Campion howsoeuer you labour to auoyde the direct course of disputation and haue obteined some change of the question I must call you home by and by Notwithstanding I minde a while to followe this your course and to finde you out in your owne trace where I maruaile howe you dare thus speake in this assemblie For what a blot is it to the holy Ghost to affirme he should aske pardon and to the Apostle Saint Paul to say his stile to the Corinthians is a base and lowe stile But to vse no further preface I will thus proue that the 2. booke of the Macchabees was not indited by the holy Ghost Whatsoeuer needeth pardon either for matter or maner was not indited by the holy Ghost But the story of the 2. booke of Macchabees needeth pardon either for matter or maner Therefore it was not indited by the holy Ghost Camp This man would be angrie with me if he knew why Charke If I woulde knowe I not why to be angrie with you a notable and vowed enemie of the trueth of God and a seditious man against the state But I come not to deale with your person but against your errors Answere the argument Camp I say the writer of the Macchabees asketh pardon of his speach neyther doeth Paul blotte the holy Ghost when he saide that he was rudis sermone that he spake not so eloquently nor so finely as sometimes he might Charke You answere not directly and beside you affirme an error For S. Paul craueth no pardon for his stile but setteth his plainesse against the set and curious speach of the false Apostles who did come in gay apparance and shewe of wordes as if they had had al the power of trueth that might be and yet in this plaine style the Apostle was of al others most mightie most eloquent As for the 2. booke of Macchabees which you make Canonicall seripture here I will make this challēge if you dare answere it to proue many lyes in it through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that therefore it was written by a prophane spirite for the matter But to come to the Syllogisme and to disproue your distinction I reason thus The writers of holy Scriptures aske not any pardon at all either for the matter or for the manner Therefore they aske no pardon for their style Camp I deny your Antecedent Paul sayeth Rudis sum sermone Charke If Saint Paul saith Rudis sum sermone doeth he I pray you in those wordes craue pardon for his stile howe hang your wordes together I will proue my Antecedent by the place of Peter None that haue written as they were directed by the spirit of God craue pardon either for matter or for manner But all the holy men of God that wrote the Scriptures haue written as they were directed by the spirit of God Therefore none of the holy men of God that haue written the scriptures craue pardon either for matter or manner Camp This acknowledging