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
vicem reddentes sola fide iustificati sunt dono Dei That is they were iustified freely by his grace They were iustified freely for working nothing neither making any recompence they were iustified thorow only faith by the gift of God Thus farre Saint Ambrose who doeth very often in his expositions vpon that Epistle to the Romanes repeate That we are iustified by faith alone And Saint Basil most worthely named the great sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is perfect and sounde reioysing in God is this when a man doth not boast of his own righteousnes but knoweth that he wanteth him selfe true righteousnes and that he is iustified by only faith in Christ. And Saint Paul doeth glorie in the contempt of his owne righteousnesse Thus farre Saint Basill And Gregorie Nazianzen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confesse Iesus Christ and beleeue that he is risen from death and thou shalt be saued For to beleeue onely is righteousnesse Thus saith Nazianzen surnamed Theologus the deuine for his excellent learning in the scriptures And the same doctrine of iustification by faith alone do many other ancient godly and learned fathers and doctors set downe most plainely in their workes After that these sayings of these ancient doctors were read we said You see that this doctrine and the very words themselues which we doe vse we are iustified by faith onely or faith onely doeth iustifie are not any new inuention of ours but are set downe and pronounced by many ancient and holy fathers of the Church aboue a thousande yeere sithen and more and that being grounded euen vpon the same places of the holy scriptures that we do alleage for our iustification by faith onely Master Campion said but those Doctors and you doe not agree in sense as I said before It is well said we that you cannot denie but that they doe agree with vs in wordes and that they doe gather these wordes euen of the same scriptures which we alleaged for onely faith to iustifie and that therefore these wordes we are iustified freely thorow grace by faith faith without the law without the works of the lawe doeth iustifie which are the wordes of Saint Paul are all one with these words faith only doeth iustifie which was before by you denyed Master Campion said but the trueth of the matter resteth in the sense and meaning of the Doctors What sense is it that you doe speake of said we Master Campion answered We do graunt that it is true that onely Faith doeth iustifie in this sense that is that when we be first brought into the state of grace no good works do go before primam gratiam the first grace or iustification but that our first iustificatiō is by faith only without any works going before but the workes that followe the first grace and iustification said Master Campion doe both iustifie and merite also We alleaged Saint Augustines saying Opera non praecedunt iustificandum sed sequuntur iustificatum Workes doe not preceede a man to be iustified but doe follow him being iustified That is true said Master Campion as I said before of the first grace and iustification but good workes doe goe before the second iustification It is but a small matter said we to graunt y◠no good works doe go before the first grace or iustification when before the same grace there can be no good workes at all And concerning the seconde iustification we replyed to that that Saint Paul speaking of that iustification and alleaging the example and saying of king Dauid therefore sayeth expressely that to a man that doeth beleeue in him that doeth iustifie the wicked his faith is reputed to righteousnes according to the purpose of the grace of God Euen as Dauid setteth downe the blessednesse of a man vnto whome God reputeth righteousnesse without workes Blessed are they whose wickednesse is pardoned and whose sinnes are couered c. Thus sayeth Saint Paul thus sayeth the King and Prophet Dauid teaching plainely that our iustification is by Gods pardoning of our euill workes and not by the merites of our good workes for he saith expressely that iustice is without our workes And S. Paul and King Dauid were in the state of grace when they did thus write and yet doe shew that their iustification then as well as before was without workes Master Campion said a man being in the state of grace may write of the first grace and iustification why not and so did they in that place Yea quoth we but if he be set downe for an example himselfe after that he hath obteined the first grace and continued therein and yet sayth that God reputeth his iustification without any his workes though he haue done many good as Abraham first and then Dauid are here set out for example and as Saint Basill as was before alleaged setteth out Saint Paul himselfe for an example who doeth glorie in the contempt of his owne righteousnesse it is cuident that that iustification or righteousnesse which is before God is without any workes of ours at all and that all iustification of all persons and in all times is by the grace of God through faith onely without any merite of our workes Then they alleaged Saint Iames wordes Faith without charitie is dead making thereby charitie the soule and life of faith Hereunto we made answere that faith without charitie was in deede dead and altogether vaine and vnprofitable But Saint Iames meaning herein was not to make charitie the principall parte or the forme of faith but onely to shewe that by charitie faith is approued and declared to be a true and a liuely faith which we doe most willingly graunt And therewith we alleaged the saying of Thomas de Aquin. being a scholeman of their owne side who saith Deus iustificat effectiuè fides iustificat apprehensiuè opera iustificant declaratiuè That is God doeth iustifie effectually faith doeth iustifie apprehendingly workes doe iustifie declaringly Master Sherwin said it was Fides iustificat instrumentaliter Faith iustifieth instrumentally That worde quoth we doeth make no alteration in sense at all And here you may see howe Saint Paul teaching that we are iustified by faith without workes before God and Saint Iames teaching that we are iustified by workes that is doe declare our selues by our workes vnto men to be iustified do agree Master Campion said that he could yeelde and subscribe vnto that saying of Saint Thomas And we saide that we woulde doe the like for that it is the very true doctrine that we teache howbeit he held his penne from subscribing Then Master Sherwin alleaged these wordes of Saint Paul If I had all faith and haue not charitie I am nothing And he did very vehemently vrge the wordes all faith all faith without charitie is nothing worth Here saith one of the Pamphleters silence was the answere but howe truely let him selfe see for
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
Church supposing alwayes a true Church I pray you of what Church are you Charke We talke of the true Church and therefore this question is needles Are we to obey any thing contrary to the worde of God You can imagine nothing left to the Church that is not manifestly conteyned in the scripture Camp Call you manifestly particularly Charke To what purpose is that question I must bring you to a Syllogisme lest you auoyde disputation by digressing into other matter If any thing be left obscure or not fully handled by the Apostles it was either because the Apostles could not or because they would not write manifestly and fully But it is a blasphemie to say they could not and it is false to say they would not Therefore they haue written all manifestly and fully Here Campion repeated the Argument and then sayd thus Camp I answere to the word manifestly either in generall or particular termes manifest and this the Apostles both could and would For this is manifest enough Beleeue the Church but it is not particular Charke While we dispute of the manifest and full contents of the scripture leaue to choppe in the needles terme Particular manifest generals include particulars And where I pray you are we commaunded to beleeue the Church in matters not contained in the written worde By this vncerteine rule you may warrant all former traditions and bring in any newe absurdities Camp That is not the question Charke But it is a necessary note for the confutation of your answeres and doctrine of vnwritten verities Therefore I thus proue against you To leaue a doore open to any chaungeable or doubtfull traditions is not to teache things manifest enough in the scriptures But to send vs to your Church prelates in matters not expressed in the written word is to leaue a dore open to chaungeable and doubtfull traditions Therefore to sende vs to your Church prelates in matters not expressed in the written worde is not to teach thinges manifest enough in the scriptures Camp To leaue a doore to traditions which the holy ghost may deliuer to the true Church is both manifest and seene as the baptisme of Infants the holy ghost proceeding from father and sonne and such other things mentioned which are deliuered by tradition Proue these directly by the scripture Charke Which proposition in the Syllogisme doe you deny Camp Proue the baptisme of children and the proceeding of the holy Ghost not to be traditions Charke I maruayle you thus auoyde the Syllogisme and what you meane to match doctrines contained in the word of God with vnwritten and vncerteyne traditions of men It is plaine that the baptisme of children is proued by the analogie of Circumcision with baptisme childrē being circumcised the eight day Also by that the Sacraments of the old Testament are the same with the Sacraments of the newe The proceeding of the holy ghost is euidently proued by this that our Sauiour promiseth to send the holy Ghost Camp Proue the proceeding of the holy ghost Ex parte filii That is on the sonnes part For that is the point Charke It is proued by my former words and where Christ breathed vpon his disciples and said Receiue the holy ghost Camp Well leaue that talke of baptisme which this company vnderstandeth better Suppose that I am an Anabaptiste And y◠Anabaptist denieth this argument because children should not be baptized till the eight day and the scripture willeth them to be baptised that beleeue so that first they must haue Faith or els they may not be baptized Charke I reply to you that Infidels of age to vnderstand and beleeue must beleeue before they be baptised and admitted to the Church but the children of beleeuers being the seede of the faithfull they may receiue the seale of the couenant of God made to the Fathers and to their seede according to that of the Apostle If the first fruites be holy the lumpe also If the roote be holy the branches also are holy But to the question Notwithstanding the scriptures be the only rule triall of all questions in religion and do fully proue the matter in hand yet because you wil not be cōtented without them answere a place or two out of the Doctors Eusebius lib. 3. cap 35. of his ecclesiasticall storie writeth that Ignatius being caried prisoner to Rome did exhort the Churches to cleaue vnseparably to the tradition that is to the deliuered doctrine of the Apostles which for safetie it was necessarie to put downe in writing that we might not depart frō it Which excludeth the generall bringing in of vnwritten verities vnder the colour of that text Obey your prelates Camp Reade the place Charke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English thus He exhorted the Churches to cleaue vnseparablie to the traditition of the Apostles which he supposed and testified nowe for safeties sake necessarily to haue bene set downe euen in writing Camp What word doe you inferre Tradition I graunt is not alwayes taken for vnwritten veritie This place maketh for those traditions which were not then written Ignatius was S. Iohns scholler and he was Oculatus testis An eye witnesse of things that were not then written but went from hand to hande and therefore he thought it necessarie to leaue in writing such trueth as he had heard and was not written before For the Gospels were not then written Ignatius wrote no Gospell and the text noteth that the things whereof he spake were such as himselfe wrote Charke You mistake the meaning of the place For Ignatius spake not of your doubtfull and multiplied traditions but of the certayne Tradition that is of the deliuered and written doctrine of the Apostles to the which we must cleaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is so stedfastly that no force no arte may cut vs off or withdrawe vs from it no not an Angell from heauen much lesse any mortall man howsoeuer magnified with the high titles of Popedome or Prelacie or Apostolicall authoritie Walker You haue graunted that all things are written in the worde and that such traditions as can not manifestly be gathered out of the Canonicall Scriptures are not to be receaued Thereupon I reason thus The same that the Apostles wrote the same they deliuered in tradition But they haue written and deliuered the same things that they read in the Canonicall scripture Ergo their writings and traditions be all one and the same Camp The same that is to say nothing contrarie Walker The same and no other is needefull to saluation Heare the Apostles wordes 1. Cor. 4. Hac de causamisi vobis Timotheum qui est filius meus dilectus fidelis in domino qui vobis in memoriā reducet vias meas quae sunt in Christo quemadmodum in omni ecclesia doceo Who is my beloued sonne and faithful in the Lord who will put you in minde of my wayes which are in the Lorde euen as
I teache euery where in euery Church That he wrote and taught in one Church he wrote and taught in another and therefore 2. Cor. 1. he saith Nam gloriatio nostra est testimoniuÌ„ conscientiae nostrae c. Non enim alia scribimus vobis quam quâ—… legitis agnoscitis For this is our glorie euen the testimonie of our conscience c. For we write no other things vnto you then which you reade and knowe in deede Againe 2. Cor. 2. Quales sumus sermone per epistolas cum absumus tales sumus cum adsumus facto The same that we are in speach by our Epistles when we are absent such we are also when we are present Camp The same no contrarietie For there were afterwards many scriptures that were not then written Nowe therefore could they teache all thinges This Epistle was not then written and diuers others The meaning is they taught one Faith one Christ one doctrine but hee speaketh not of the Scriptures Walker He taught the same things that Moses and the Prophetes taught Quales sumus sermone per Epistolas tales facto Camp I graunt the same testimonies out of Moses and the Prophetes and Paul was as stout in speaking as in doing But what proueth this against me For he sayd more then he wrote Walker He sayd no more then is written in the Scripture Camp It is true that the Apostles proued all that they preached out of the scriptures out of the Lawe and the Prophetes and thereby iustified their preaching and yet that parte of the newe Testament which was afterwards written was not superfluous therefore sufficiencie employeth not that it must be expressed but that it may be gathered Walker You are one absent and another present You would bring in Idolatrie vnder the name of your traditions but I shew you that whatsoeuer we are to receaue it must be in the scripture Camp These are but wordes they neede no answere Walker Well I wil vrge you with matter out of Ambrose 1. Cor. 4. Super verba regnetis vt nos vobiscum regnemus Quicquid ab Apostolis tradituÌ„ non est sceleribus plenum est Whatsoeuer is not taught and deliuered by the Apostles is full of wickednes Camp He disputes against false Apostles and by waye of comparison he seuereth the traditions of Catholiques from those of Heretikes and this he doth to shew the difference of traditions and not to condemne traditions Walker It is an vniuersall proposition that all traditions that came not from the Apostles are full of wickednes but those which they wrote came not from them Ambrose also lib. 3. dc virginibus Nos noua omnia quae Christus non docuit iure damnamus quia sidelibus via Christus est Si igitur Christus non docuit quod docomus etiam nos id detestabile iudicamus We doe iustly condemne all new things which Christ hath not taught because Christ is the way vnto the faithfull If therefore Christ hath not taught that which we teache wee also doe iudge that to bee most detestable Campion This is against false prophetes whereof there were many that then went abrode from place to place teaching many things vnder the names of the Apostles that were none of theirs Walker Uery well So there are things taught by you vnder their names which are none of theirs wherefore we may conclude you to be in the number of false prophetes Christ saith Iohn 15. Omnia quae audiui à patre meo nota feci vobis I haue shewed all things to you which I haue heard of my father He shewed all thinges necessarie to saluation and therefore this is the conclusion Iohn 20. Haec scripta sunt vt vitam habeatis ideo vita consistit in ijs quae scripta sunt These things are written that ye might haue life therefore life consisteth in those things which are written Tertullian de praescriptionibus Haereticorum Apostolos enim domini habemus authores qui nec ipsi quicquam ex suo arbitrio quod inducerent eligerunt sed acceptam à Christo disciplinam fideliter nationibus assignauerunt Itaque etiamsi Angelus de coelis aliter euangelizaret c. We haue the Apostles for our authors who neither themselues chose any thing that they brought in of their owne brayne but they faithfully assigned that discipline which they had receiued from Christ to the nations Therefore albeit an Angell should preach otherwise from heauen c. Campion Christ did teach all and therefore the Apostles writte all that Christ taught Nego argumentum I deny the argument Walker Why Haec scripta sunt vt vitam habeamus These things are written that wee may haue life what neede wee more Campion Enough is written but in such sorte as was sayd before either in generall wordes or speciall either discoursed or touched Walker Although as the Euangelist saith Iohn 21. Multa alia fecit Iesus in conspectu discipulorum suorum quae non sunt scripta in hoc libro Iesus did many other things in the sight of his disciples which are not written in this booke as true it is hee wrought many miracles before his death to declare himselfe to be the sonne of God and after his resurrection to declare that he had a true bodie which both did suffer and was raysed vp agayne And Luke Act. 1. sayth Scripsi tibi Theophile de omnibus quae Christus tum fecit tum docuit I haue written vnto thee o Theophilus concerning all things which Christ both hath done hath taught He saith De omnibus non singulis For then if euery particular worde and act of Christ had bene written the worlde could not haue receiued the volumes of bookes that should haue bene written Iohn 2. 5 9. But these things are written Iohn 20. 9. that ye might beleeue and in beleeuing haue eternall life Wherefore Scrutamini scripturas quia in ijs non alibi vita quaerenda Iohn 5. Searche the scriptures because in them is life and not els where to be sought Charke This you haue beene inforced to graunt that all thinges necessarie to saluation are contained manifestly in the Scriptures Campion I graunt it with my distinction they are either manifestly written or conteined vnder that generall commaundement Obey your prelates Charke To proue that whatsoeuer you teache ought to bee in the written worde of GOD I haue a plaine place out of Tertullian against Hermogenes which also maketh strongly against you His wordes are these Scriptum esse doceat Hermogenis officina si non est scriptum timeat vae illud adijcientibus aut detrahentibus destinatum Let Hermogenes schole shewe that it is written if it be not written let him feare that curse appointed for them which adde or take from the scriptures Campion Where say you is this place of Tertullian Charke In his booke aduersus Hermogenem Camp Aduersus Hermogenem I thinke ye are deceiued there is no such booke in Tertullian
versatu◅ fides circa quod In what and about what is fayth occupied Camp Subiectum fidei The subiect of faith is man to whom God hath giuen the gift of fayth and thereupon man is denominate faythfull Walker Doth man consist of one part or more Camp Man doth consist of bodie and soule Walker Whether doe I receyue fayth into my bodie or soule chiefly Camp Fayth is receyued into the soule by the instrument of the bodie Walker What part of the soule is it receyued by For the soule hath diuers potentias faculties Receyue we it per memoriam voluntatem or intellectum by the memorie will or vnderstanding Campion I answere the soule doth receiue it per intellectum by vnderstanding illumined by fayth because that part was properly corrupted by errour Walker Why then Intellectus humanus is subiectum fidei in quo versatur and so intellectu nos cognoscimus deum Mans vnderstanding is the subiect in which faith is and so by the vnderstanding we know God Camp Intellectu illuminati per fidem cognoscimus I grant we know God our vnderstanding being illumined by fayth Walker And what now is obiectum fidei The obiect of faith Camp Obiectum fidei is truth inspired from God Walker Whether it be inspired or no Truth is Obiectum still Aeterna veritas est deus ergo Deus est obiectum fidei promissio Euangelij Gods worde and his trueth is the obiect of fayth and so sayth Thomas of Aquine one of your owne doctours Camp It is no obiect to me till I looke to it God as he is to be knowen is the obiect of fayth and as hee is to bee loued of charitie Walker It is true but God is incomprehensible and wee knowe so farre of him as he hath reuealed of himselfe as in creating to be Almightie in gouerning to be wise in preseruing to be true and helping to be good and in his promises to be sure and true and so much he hath reuealed of himselfe And this to apprehend is sufficient to saluation Camp To apprehend these things effectually so that we also obey his commandements and not onely to grant them to be true but also to apply these things to our selues through the passion of Christ this is saluation and sufficient Walker Hact enus conuenit Hitherto we agree But Paul Rom. 4. writeth Non haesitans fide nititur promissione Not doubting in fayth and leaning vpon the promise So that there were two things the promise which must be beleeued that it is true and the power of God that he is able to performe Camp Concedo I grant it And that made the fayth of Abraham to be fruitfull and meritorious Walker What meritorious But that is Perergon I will come neerer to the matter You will graunt likewise that hope hath suum subiectum obiectum her subiect and obiect Camp Yea that I will that it is in the same soule of man but more properly in voluntate affectu then in Intellectu in the will and affection then in the vnderstanding Walker That is verie true Nowe tell me what is Obiectum spei The obiect of hope Camp The good of the life to come Walker But what was the obiect especially of Abrahams hope Camp The same that is common to all other men but seorsum the comming of Christ the Messias promised to him and his seede after him Walker What commoditie is promised to vs in Christ Campion Saluation which is to haue eternall life with Christ. Walker This promise being beleeued and knowen by faith is looked for by hope euery Christian mā hath a great desire to this saluation promised Either he hath or shoulde haue as Saint Paul Cupio dissolui esse cum Christo I desire to be loosed and to be with Christ. Camp When God hath enlightened his heart by charitie then he hath that desire stedfast Walker Well then I wil leaue the obiect of hope and come to the subiect of charitie What is the subiect of charitie Camp The affection of man Walker What is the obiect Camp It is God as he is beloued quatenus appetitur propter se. Walker Uery good then you see the foundation and causes with the whole order of our iustification what neede all the worlde haue any more but first to beleeue these things next to looke for that which we hope for thirdly to loue him who hath made vs this promise and hath giuen vs these great benefites Nowe see whether we are iustified by faith alone or faith hope and charitie But I leaue the persecuting of this to Master Charke Camp I graunt that this is the order of our iustification wherein these doe ioyntly con◅re and worke together Charke You may not auoyde the point and issue of the question as you did in the forenoone which is that Faith only iustifieth It is a chiefe question and you can not carry the matter so vprightly betwixt the olde popery and the newe but we shall easily finde you out you say faith onely doeth not iustifie but with faith hope and charitie also are requisite as causes and merits of our iustification This is your cunning and newe Poperie to mention onely hope and charitie yet vnder these wordes you carry the olde Poperie which addeth popish shrift penance pilgrimages and other satisfactions all which you would match with the death of Christ if you might recouer your kingdome But I haue to proue against you that Faith onely doeth iustifie without these merits and workes which you adde as though the righteousnesse of Christ were not inough Camp I denie it for you haue it not in all the word of God that faith onely doeth iustifie Charke Surely if you acknowledge any doctrine to be true in all the Scripture this of iustification by faith onely will be proued most trus if any plaine this will appeare most plaine And thus I proue it Euery doctrine the substance and sense whereof is conteined in Scriptures is true But the substance and sense of this doctrine Faith only doeth iustifie is conteined in Scriptures Therefore this doctrine Faith onely doeth iustifie is true Camp I answere that this proposition Faith onely doeth iustifie is not to be founde in all the worde of God and therefore I denie the Minor Charke I haue affirmed in my Minor that the substance and sense of this proposition Faith only doeth iustifie is conteined in the Scriptures For proofe hereof I haue in the worde of God eleuen places all negatiue excluding works in the matter of our saluation Namely Rom. chap. 9. verse 11. where the Apostle saith Not of workes Againe chap. 11. ver 6. Not of works Also Galat. 2. ver 16. Not of workes Moreouer Rom. 4. 6. Without workes Chap. 3. ver 21. Without the Lawe And so in the rest Camp Let me answere them Here the rest of the places were demaunded by them that wrote and by others Charke Turne further to these places
it was straight answered Master Sherwin you may see that the Apostle speaketh there of faith in working of miracles euen by the wordes of the Apostle him selfe who saith If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing And when he cryed still omnem fidem all faith and that therefore it must conteine our faith also els we had none at all It was answered by vs If you will not beleeue vs yet let Saint Chrisostomes exposition be of some authoritie with you who calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith not of doctrine but of miracles saith Saint Chrisostome euen as we also do say which faith the wicked may haue as our Sauiour Christ teacheth and therefore all faith to worke miracles doeth not conteine that true faith which doeth iustifie him that hath it Further they obiected Saint Pauls wordes in his Epistle to the Galathians Faith worketh by charitie We answered that vnlesse faith doe worke by charitie it is no faith at all but that made nothing against our iustification by faith onely But here they reasoned against vs thus If faith onely iustifie then it iustifieth without charitie But that was contrary to the text of the Apostles Therefore onely faith doeth not iustifie We answered this Syllogisme consisteth of foure termes For it is one thing to say that faith onely doeth iustifie and another that faith is not without charitie For when we say that onely faith iustifieth we meane not to denie that charitie is ioyned with that faith which iustifieth being inseparably vnited vnto it but that onely faith and not charitie is the meanes by which we imbrace Iesus Christ our iustification and righteousnesse And this we indeuoured to make manifest by an example The fire quoth we hath heate and light which qualities can not bee seuered in that subiect yet the fire burneth by heate onely and not by light Nowe if any will reason thus If the heate of the fire onely burne then it burneth without the light of the fire but that it can not doe Therefore it burneth not by heate only They should shewe them selues to be absurd that so woulde reason sayd we And such is your reason against the iustification of faith only because it can not be separated from charitie Likewise though the parts of mans bodie be ioyned together and one is not without another in a perfect bodie yet doeth the eye onely see and the eare heare onely and euery part hath his distinct office Then Master Sherwin alleaged out of the Epistle to the Ephesians Ipsius sumus factura creati in Christo Iesu in bonis operibus That is We are his workemanship created in Christ Iesus in good workes We looked in the Greeke Testament and found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad opera bona vnto good workes and so answered that Saint Paul saith not we are the creatures of God in Christ thorowe good workes but that we are created of God in Christ to do good workes which Master Sherwin looking vpon the greeke Testament coulde not denie Further we told Master Sherwin that if he tooke that place in that sense that we were created in good workes he was contrary to Master Campion who graunted that good workes doe come after the first grace and not to be ioyned with our first creation in Christ Iesus as Master Sherwin would haue it And besides that we did admonish him that the place by him alleaged did of all others most effectually make against theÌ„ and for vs. For immediatly before the wordes by him alleadged Saint Paul sayth thus Gratia enim estis saluati per fidem hoc non ex vobis Dei enim donum est non ex operibus ne quis glorietur That is You are saued by grace through faith and that not of your selues it is the gift of God not of workes least any man should boast himselfe In this sentence of Saint Paul euery parcell quoth we maketh for vs and against you The cause of our saluation is the grace of God the instrument whereby we receiue it is faith the false cause alleadged by you is here excluded that is our workes Master Campion alleadged Qui instus est iustificetur adhuc He that is righteous let him be more and more righteous And thereupon he sayde he would not refuse to subscribe that we be iustified by faith onely so that we would subscribe that being so iustified we ought afterward to walke forward more and more in the workes of righteousnesse We graunted that we would so subscribe But M. Sherwine said vnto M. CaÌ„pion Take heed what you do Then sayde Master Campion If you will so subscribe and graunt withal that those good workes are meritorious or do merite I will subscribe to faith onely Doe you nowe come in with your merite sayde we we will none of it neyther will acknowledge any merite quoth we in respect of our iustification or of the kingdome of heauen but only the merites of Christs passion And so our subscribing was dasht by master Campions addition of merite to that which before he promised without any mention thereof But you doe knowe well sayde master Campion that often mention is made in the scripture of this worde merces that is of rewarde for our good workes And that at the last iudgement it shall be sayde Come into the kingdome ye blessed For I was bungrie and ye fed me c. So that these good workes are mentioned as a cause or a meane at the least of entering into the kingdome of heauen We deny not sayd we but the worde merces is often mentioned in the holy Scriptures and that God will rewarde our good workes farre aboue our deseruing but that merces is ex misâ—…ricordia Domini dantis non ex merito hominis accipientis That reward is of the mercie of God giuing it and not of the merite of man receiuing it For when it is sayd He that giueth a cuppe of colde water shal not loose his reward if you take that reward to be the kingdome of heauen and the lande of the liuing to be giuen for the merite thereof surely you make it to be of more easie purchase than any land in this worlde can be be it neuer so little And concerning the last iudgement the wordes of our Sauiour Come possesse the kingdome prepared for you before the beginning of the worlde may giue you to vnderstand that it is not giuen for the merite of any their good workes which they coulde not doe before they were any thing And the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take ye the inheritance of the kingdome sheweth that it is giuen to vs in Christ as inheritaunce which the Father giueth to his children freely and is not purchased by our good workes Besides that though our Sauiour Christ will of his speciall grace and fauour remember those almes done to the poore in his name and
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
faith being of things that are not seene You haue graunted many absurdities this daye while you labour to defende that the Church on earth is alwayes visible And now the conclusion is worst of al that the visible Church for which you are so earnest is proued to be no article of faith Campion Why may not a man see yet beleeue Peter sawe him whom he beleeued saying thou art Christ the sonne of the liuing God c. Fulke That which hee sawe of Christ was experimentall knowledge but that which he confessed Christ to be the sonne of God was of faith and not of sense For flesh and blood reuealed it not vnto him but God from heauen That which Peter sawe of Christ with his bodily eyes was seene of many vnbeleeuing Iewes and of Iudas the traytor but his confession which came of faith he had not by bodily sight but by diuine reuelation It is not of faith to see men which are the members of the Church but to see them as they are members of the Church that is of faith therfore that which is seene of the Church is not of faith Camp Why you said the Church might be seene by experimentall faith as Peter sawe Christ and beleeued Fulke When said I so Campion Euen now when you spake of Peter Fulk I neuer thought it much lesse did I speake it It is needfull there should be writing els I see you would outface the matter I said the cleane contrarie That which Peter sawe of Christ was experimentall knowledge and not faith that which he beleeued and confessed he sawe not Euen so I say that which we beleeue and confesse in our Creede of the Catholike Church wee neither do see neither can we see Campion I can see the whole world though I cannot see it all at once so I can see the Catholike Church in her parts although I cannot see it all at once or in one place Fulke Whatsoeuer you can see at seuerall times and in seuerall places of the Catholike Church is no article of faith For that which we beleeue of the Catholike Church is not seene at any time or in any place Campion That is true Fulke Ergo the whole Catholike Church and euery part thereof as it is of faith is not visible Here Campion of himselfe brake vp Campion Shall we meete againe It were to be considered of what question we shall talke Here question being made what point they should deale vpon and being asked whether he would defend the Church of Rome to be the true Church of Christ he denied to medle therein as being daungerous vnles leaue might be obtained of her Maiesties most honourable Counsail Then being demanded whether he woulde deale with that question in the after noone Whether the Church might erre he consented the company present agreeing therunto And so the houre was appointed at two of the clocke after dinner the Replyers hauing no longer time to prouide their arguments In the after noone ⧠The Question whether the visible Church may erre FIrst because promise was made in the forenoone that those places which were omitted should bee shewed D. Goade brought forth his place out of Chrysostome vpon Math. 5. Rursus eos per ista ad bene viuendum ac diligetiam cohortatur ostendens vt studeant esse soliciti quasiante omniū oculos constituti in medio orbis terrarum theatro Nolite inquit aspicere quia in isto nunc residemus loco in exigua sumus parte certaminis Sic enim eritis manifesti cunctis quemadmodum ciuitas in montis vertice collocata vel sicut lucerna in domo super candelabrū relucens Againe by these things he exhorteth them by diligence of well liuing that they might stande to be carefull as they that are set before all mens eyes and in the middest of the Theatre of the whole world Do not you regarde saith he that we remaine nowe in this place and are but in a small part of our battle for you shal be so manifest to all men as a citie placed vpon the top of a hill or as a candle shining in a house vpon a candlestick c. Here you see by the iudgement of Chrysostome expounding the place that it onely respecteth the Apostles which you denied to day For he exhorteth them to liue well as those that are set in the sight and eyes of all and therefore must be carefull howe they beare them selues vpon that open stage of the whole worlde being as a citie vpon an hill Campion The place is nothing against me for it pertaineth to the whole Church Doth Chrysostome cōtrarie any thing spoken by me doeth not their function their faith and religion their place shew that this is not spoken onely to them Goade These are but wordes It is plaine hee noteth their doctrine by the salte and their conuersation by the light Campion He speaketh not any thing contrarie to that which I haue said Goade Yes you say the place meaneth the whole Church to proue the visibilitie thereof as a citie set vpon an hill can not bee hidde Whereas Chrysostome interpreteth it of the Ministerie onely as is manifest by the word Salt the whole drift of the place Campion Of all other first it belongeth to the Prelates then to their flockes as I haue shewed you by the example of a Master of a familie Goade It belongeth in deede to the flocke also to liue well but this place is not directed vnto them It is absurde against the whole scope of the place to make a general conclusion from a particular from the Apostles to the whole Church Campion The Apostles were faithfull they include the whole Church as they were Christians and not Apostles Goade Why then that which was spoken to the Apostles was likewise spoken to the Church But it was said to the Apostles Drinke you all of this ergo to the whole Church Campion That was personall and in respect of their functiō he spake onely in respect of those that were present but there was none present but the Apostles like that which was saide to the Apostles Go ye and preach to all nations baptizing c. doeth he therefore commande the people also to preache and minister the Sacraments Goade The rase is farre vnlike The receauing of the Sacramentes belong to all Christians they must all receaue And though preaching the word and ministring in respect of the funetion be onely appropriate to the Apostles and Ministers yet the word and Sacraments are commō to al Christians So by manifest difference it appeareth that the commādement Go preach is personall belonging to one calling and the commandement Drinke ye all of this is generall to all the faithfull Campion There is no place in the institution that cōmandes the common people to drinke or not to drinke Goade The Apostle the best interpreter of Christes institution applieth it to the whole Church 1. Cor. 11. verse 23. That
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 toÌ„gue as good a toÌ„gue 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 maÌ„ 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 memoriâ—… 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 coÌ„cerning 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 CouÌ„cill 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 leÌ„gth 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
iustified by workes he leaueth nothing for Abraham to glorie in but you leaue wherein he may both glorie and iustifie him selfe You haue also said the precedent workes of Abraham were excluded and which is the contrarie that no works of Abraham were excluded These things are very bad which I the rather repeate to lay open your contradictions for some that I thinke are present and looke for no such weakenesse in their Champion Camp What neede you aduowe I aduowe the contrarie And I say that Abraham was iustified by good workes in Christ. Charke There is no such worde in Paul but the contrary very often Therefore your affirmatiue is contrarie to the holy Ghostes often repeated negatiue Not of workes Without workes Camp I say you must repent before you die or else you shall finde what it is to charge me with that which is not true A particular example must haue a particular answere His workes be not to his glorie because his works were foūded in Christ therefore Christ must be all to his glorie Ahraham was alreadie iust and in the fauour of God before these things were sayde and so being iust he was made more iust and so first iust and afterward iustified and was not iustified by workes that went before his iustification but being alreadie iust was made more iust by works And this was one of his good workes Credidit deo he beleeued in God and to say the Creede is a meritorious worke and the worke of faith is a worke Charke These discourses you might well haue spared and framed a short answere to my argument For yet you answere not the Apostles negatiue which ouerthroweth both your affirmatiue your distinction contradictorie to the Apostles wordes For to be iustified without workes as the Apostle saith and to be iustified by workes as you say are contradictorie if your words be true the Apostles are false But seeing I can haue nothing for answere but indirect speaches or wordes ful of contradiction I will giue place a while Walker We that be the children of Abraham and Christians are iustified by the same faith that Abraham was iustified But Abraham was iustified by faith onely and by nothing else Therefore we are iustified by faith and by nothing else that is by faith onely Camp I answere to the Maior As Abraham being a iust man was made more iust by a liuing faith so the children of Abraham being alreadie iustified eucrease their righteousnesse by a liuing faith Walker Doe you thinke that we are borne of our parents as the sonnes of Abraham or as the sonnes of Adam Are we iustified by the fame meanes that Abraham was or no Camp Yea by the same meanes Walker But Abraham was iustified by faith onely therefore we Camp I denie the Antecedent Walker Paul saith Sed robustus factus est fide c. Rom. 4. Imputatum est illi ad iustitiam And whether did faith giue credite to the promise of God whose proper and onely office it is Campion To giue credite to the promise is the proper office of faith but to giue credite to the office of God effectually is the office both of faith and charitie Walker In the office of giuing credite you adde that which is not in the text Camp It must needes be vnderstoode because the Apostle speaketh of Abraham alreadie iustified which had not bene possible if he had not had faith and charitie Walker What made him giue glorie to God Robustus factus fide dedit gloriam deo Being made strong in faith he gaue glorie to God Camp The good worke gaue glorie to God For it was a good worke in Abraham Charke I will vse another Argument Whosoeuer is iustified is iustified according to the tenour eyther of the first or of the seconde couenant for there are but two couenants But no man is iustified according to the tenour of the first couenant which is by the workes of the lawe Therefore by the forine or tenour of the seconde which is by Faith onely Camp I graunt all in this sense By Faith onely not as Faith is distinct from charitie but as faith is distinct from the olde lawe so that the worde onely doeth exclude all things impertinent to faith and include all things inherent to faith Charke Wordes I will proue them to be but wordes following my argument The charter or stipulation of the first couenant is Doe this and thou shalt liue of the seconde The righteous man shall liue by Faith Therefore this forme of speach in the Couenant excludeth your implication and all ioyning of workes with faith Camp I answere that the Formula of the second couenant is Christ. Charke You vnderstande not then what Formula is Camp Teach me then Charke I will teach you Christ I graunt is the cause and authour of the couenant of saluation but the forme or tenour of a couenant are concepta stata verba the set and standing wordes whereby the condition and issue of the couenant is expressed For example of the first couenant published in Sinai this is the forme Hoc fac viues Doe this and thou shalt liue of the second out of Sion this Iustus ex fide viuet The iust shall liue by faith which is in effect Beleeue this and thou shalt liue Camp The seconde couenant is all the religion of Christ which includeth fayth hope and charitie For otherwise the Eucharist were excluded Hee meaneth therefore by fayth all obedience Charke This is expressely against the Apostles doctrine and argument Galat. 3. vers 11 12. who there proueth that faith and workes are opposite causes of saluation Camp The second couenant is that we shall be saued by doing those things that Christ commanded and the first couenant was by doing all that Moses commanded And this is the very interpretation and meaning of the Apostle The righteous shal liue by fayth that is by fayth of Christ. Charke A false position I pray you is obedience the faith of Christ Is it faith to fulfull that which Christ commādeth or not rather to beleeue that he hath promised and performed Camp Yea that it is Charke How can that be seeing the Apostle Gal. 3. vers 12. doth not onely set downe the two couenants in Sinai and Sion with their seuerall forme of words but addeth plainly The lawe is not of fayth and maketh workes and fayth opposite causes of iustificatiō teaching that he that is iustified by Christ is not iustified by works and he that is iustified by workes looseth the benefite of Christ. Your wordes therefore must haue a third couenant that the righteous man liueth partly by fayth and partly by workes or else they cannot stand Camp I answere to this The law is not of fayth that is the law as it is a naked commandement is a burthen and so it is not of fayth that is it doth not giue the iustice which we haue by fayth of Christ. Charke You haue giuen
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