Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	tradition_n	9,173	5	9.2350	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08426	A true report of the disputation or rather priuate conference had in the Tower of London, with Ed. Campion Iesuite, the last of August. 1581. Set downe by the reuerend learned men them selues that dealt therein. VVhereunto is ioyned also a true report of the other three dayes conferences had there with the same Iesuite. Which nowe are thought meete to be published in print by authoritie	Nowell, Alexander, 1507?-1602.; Day, William, 1529-1596. aut; Fielde, John, d. 1588.; Fulke, William, 1538-1589. aut; Goad, Roger, 1538-1610. aut; Campion, Edmund, Saint, 1540-1581. aut; Walker, John, d. 1588. aut; Charke, William, d. 1617. aut	1583 (1583)	STC 18744; ESTC S113389	169,017	230

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

saith that Christianitie which is the Church is to bee knowen only by the Scriptures He hath these wordes Tantummodoper scripturas nullo modo nulla probatio c. Wherfore thus I frame my argumēt out of Chrysostoms place The Church is to be knowen onely by the Scriptures But visibilitie is not the Scriptures Ergo the Church is not to be knowē by visibilitie Or thus The only note to know the Church by is y● holy Scriptures Uisibilitie is not the holy Scripturs Ergo visibilitie is not a note to know the Church by Campion Yea out of the Scriptures the Church may bee knowen for the Scriptures appoint visiblenes to bee a marke of the Church But I deny the Minor Fulke Do you say then that visibilitie is the Scripture Campion I say visibilitie is conteined in the Scriptures Fulke My Minor is that visiblenes is not the Scripture so vpon my Maior which is Chrysostomes authoritie I conclude that visiblenes is no marke of the Church Campion I know Chrysostomes place hee denieth not visiblenes to be a note You may go to an other argument Fulke You would not heare Chrysostome by your will but he shal be read by your leaue Tunc cum videritis abominationem desolationis stantem in loco sancto id est cum videritis haeresim impiam quae est exercitus Antichristi stantem in locis sanctis Ecclesiae in illo tempore qui in Iudea sunt fugiant ad montes id est qui sunt in Christianitate conferant se ad scripturas Sicut enim verus Iudeus est Christianus dicente Apostolo non qui in manifesto sed qui in occulto sic vera Iudea Christianitas est cuius nomen intelligitur confessio Montes autem sunt scripturae Apostolorum aut Prophetarum de quibus dictum est Illuminas tu mirabiliter a montibus aeternis Et iterum de ecclesia dicit fundamenta eius in montibus sanctis Et quare iubet in hoc tempore omnes Christianos conferre se ad Scripturas Quia in tempore hoc ex quo obtinuit haeresis illas Ecclesias nulla probatio potest esse verae Christianitatis neque effugium potest esse Christianorum aliud volentium cognoscere fidei veritatem nisi Scripturae diuinae Antea enim multis modis ostendebatur quae esset Ecclesia Christi quae gentilitas nunc autem nullo modo cognoscitur volentibus cognoscere quae sit vera Ecclesia Christi nisi tantummodò per scripturas c. Then when you shall see the abomination of desolation standing in that holy place that is when you shall see an vngodly heresie which is the army of Antichrist standing in the holy places of the Church in that time they which are in Iury let them flie to the mountaines that is they that are in Christianitie let them get them to the Scriptures For as the true Iewe is a Christian as the Apostle sayeth not which is in open sight but which is in secrete so true Iurie whose name is vnderstood to be confession is Christianitie And the mountaines are the Scripture of the Apostles and Prophets of whome it is sayde Thou doest giue light marueilously from the euerlasting moūtaines And againe he sayeth of the Church Her foundations are in the holy hilles And wherefore doeth he commaunde all Christians in this time to get them to the Scriptures Because in this time since heresie hath obtained those Churches there can be no tryall of true Christianitie neyther can there be any other escape of Christians which woulde knowe the trueth of the faith but the Diuine Scriptures For before times it was shewed by many wayes which was the Church of Christ and which was gentilitie but nowe to them that woulde knowe which is the true Church of Christ it is knowen by none other meanes but onely by the Scriptures This is playne for the Antecedent And these particles are playne Nullo modo cognoscitur It is knowen by no meanes there is no other proofe but tantummodò per Scripturas onely by the Scriptures Campion Master Doctor you knowe the order I deny the consequent you proue the Antecedent Fulke You denied the Antecedent and therefore it was necessary for me to proue it But this place also doeth prooue the Consequence of mine argument which you denyed Let me see howe you can answere to the place All other markes in time of heresie or schisme by Chrysostomes iudgement are excluded but onely the Scriptures Therefore visibilitie also is excluded from being a marke of the Church Campion When the Church was first planted there was miracles by which it might be knowen but nowe they ceasing it is to be knowen sayeth Chrysostome onely by the Scriptures meaning that it is not to be knowen by miracles c. Fulke This answere is a senseles cauil which is easily auoyded For there is an Antithesis or opposition in Chrysostomes wordes howe it was knowen before that is multis modis by many wayes and howe it may be knowen nowe by one onely way tantummodo per Scripturas onely by the Scriptures For nowe that Antichrist is reuealed he excludeth all wayes except one sayeth it must be knowen onely by the Scriptures Therefore he excludeth visiblenesse as well as miracles from being an inseparable note of the Church Campion It excludeth miracles c. Fulke Well then your answere is that nullo modo nulla probatio tantummodò excludeth nothing but miracles Campion Yea and that appeareth by the wordes Ante tempus Antichristi For whereunto els should nunc and ante be referred except it had meant by ante before the primatiue Church and nunc nowe by the present and instant time Fulke You do but talke you cannot so put away Nulla probatio No proofe Nullo modo by no meane it is knowen but tantummodo per Scripturas onely by the Scriptures c. He speaketh of all times since heresies haue occupyed the Churches If you wil answere no otherwise I will rest vpon iudgement Campion I haue answered but I would to God I had a notarie well I commit all to God But I pray you note that I say that visibilitie is included in the Scriptures Goade I will examine this cause by a manifest place one of the strongest that is alleadged by those of your side to prooue the visibilitie of the Church namely that out of the 5. of Matthewe A citie that is buylded on a hill can not be hid whereupon they inferre therefore the Church must needes be alwayes visible Campion If it please you though it be commonly alleaged yet it is allegoricall There are many stronger places and you were best take a more pregnant place c. Goade It is alleadged by Hosius and others on your side to this purpose and therefore I chose it notwithstanding if you shunne it and would haue me to omitte it I will Campion No I say there are apter and stronger places neuerthelesse I shunne it not

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

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 testimoniū conscientiae nostrae c. Non enim alia scribimus vobis quam qu●… 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 traditū 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

Charke I do not onely thinke but knowe of a certeintie that you are deceiued and will shewe you the booke Camp Note this obiection This is myne answere to it Hermogenes the Heretike did alleadge a bastard tradition and Tertullian doth call him to proue his opinion by true scriptures For Tertullians argument is not to say It is not written Therfore it is not true but to call him to proue the Scripture true which he alledged for him Charke And note this answere He that euen now knewe no such booke taketh presently vpon him to discourse of the argument thereof What great boldnes is this From what present reuelation doth it come Beside your boldnes your error is great in affirming that Hermogenes brought a bastard tradition For there is no such thing as may appeare to any man that for triall hereof wil reade the booke Hermogenes is cōfuted for saying as an Aristotelian Philosopher the God made al things of materia prima Againe of your answere I conclude that of necessitie the proofe of euery particular tradition must be by a true scripture And it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generall position Tertullian would haue Hermogenes proue all that he helde by scripture Camp I say it is not to shewe a bastard writing for his tradition but that which is true scripture Charke And that is all I aske for what do I seeke more but to proue that euery tradition must be proued by true Scripture when therefore you Iesuites bring in vnwritten traditions concerning your Candles your vnholy graines your Agnus deis and such beggerly stuffe wherewith you abuse and pester the world Tertullian sayth you bring a Vae vpon your selues except you can proue the vse of them by Scriptures Camp Why I say it must needes be proued there or els it is not to be receaued Charke Remember what you graunt I aske no more To leaue Tertullian with you to aduise better of I alledge also a place of Basill out of his treatises called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place doth clearely establish the sufficiencie of scripture and banisheth all vnwritten and selfe will worshippings Consider the place for it is worthy of consideration as making against you in this question and charging you with pride and apostasie for bringing in things not written Camp Well let these your speaches passe Reade the place S. Basill is not against vs. Charke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is a manifest Apostasie or falling away from the faith and a fault of high pride eyther to dissalowe any thing written in the Scriptures or to bring in any thing not written seeing the Lorde hath sayde My sheepe heare my voyce with other arguments to that purpose Camp I will not trouble the auditorie with this place For Basill declareth that in some things we must be referred to tradition he speaketh onely for the alleadging of false scriptures and hath nothing against me Charke Then nothing can make against errour if this make not agaynst you But you abuse the auditorie and knowe not the drift of Basill in this place and that I will make euident to all the companie Take the booke and reade it if you can the place is easie Greeke and the sentence but short Camp I had rather reade it in Latine then in Greeke I vnderstande the Latine better I maruell you are so much in your Greeke Charke If I shoulde not haue brought it in Greeke but in Latine then you woulde haue taken exception against the interpreter I bring not the interpretour but Basill him selfe in the tongue wherein hee wrote Here Campion being long in turning the Latine booke coulde not finde the treatise but desired Master Charke to finde it who answered I haue it readie in Basill him selfe If you flee to the interpretour turne your owne booke Camp I haue answered you Saint Basills meaning is as it was then a common doctrine that it is a great fault to disalow true scriptures or to bring in false scriptures and to father a false writing vpon the Apostles Charke I protest that hauing perused the circumstaunces of the place I finde no such generall or particular drifte of the father as you misreport but a playne doctrine and sundrie argumentes to proue it that nothing is to be receiued or brought into the Church that is not written Camp Your protestation is no argument I am acquaynted with this dealing since the other day But the scope of Saint Basill is as I haue saide Charke My true protestation doeth ouerway your misconstruing as wel of Basill nowe as of Tertullian before and therein I referre my selfe to the examination of both places If you will or can read but twentie lines further your owne eyes shal see and giue sentence against your selfe Camp I haue giuen you the sense of the Doctours wordes and neede not reade the place Charke Reade first and then answere What Authour or what place can make against you if you will of your selfe frame an interpretation after your owne purpose without reading the wordes or making conscience what construction you giue Campion Saint Basill in other places is of a contrary iudgement and I am sure he is not contrary to him selfe The Apostles had fayth before they wrote and therefore it must needes be the scope Charke What kinde of answere is this Speake to the purpose or confesse your insufficiencie Basills owne woordes in this place doe euidently proue that hee is against you answere them or acknowledge your selfe not able to satisfie the Doctour Campion Was all written when the Apostles first taught Charke Is this any answere to Basill Propounde no newe questions but answere the former place so full against you Camp You see mine answere Charke I see and all men may see your vntrueth to shift off the matter Basills wordes are too strong against you To your newe question I answere that since the worde of God was first written that which hath bene written conteyned sufficient matter to saluation Campion Then what needed so many additions since of the Prophets and Apostles writings if we had sufficient before Charke The most honourable addition of the Prophetes and Apostles serued to a clearer manifestation of Christ of whome Moses had written before but added nothing to the substance In the after noone The Question Whether faith onely iustifieth M. Charkes prayer OUr helpe is in the name of the Lorde c. Almightie God merciful Father we acknowledge against our selues that we were conceiued and borne in sinne and corruption that wee remaine vnprofitable to any thing that is good and most prone and ready to that which is euill in thy fight Ignorance doeth possesse our mindes and dulnesse ruleth in our vnderstanding so that of our selues wee can not see into thy glorious and excellent trueth and in our selues wee finde no health nor hope of health Therefore according to thy riche mercie O Lord take

blasphemies for euen as Lucifer by pride woulde haue made him selfe equall with God so this Lucifers vicar in earth woulde by a Luciferian pride make his worde Canons and writings equall with the Maiestie of Gods worde and the Canonicall Scriptures Matt. 18. Act. 15. Miser Confossus diruptus Matth. 9. Mark 5. 10. Luk. 7. 8. 12. 18. Act. 26. 18. Iohn 1. 12. Iohn 3. 16. Act. 16. 31. Galat. 3. 8. Ephes. 2. 8. Rom. 4. Rom. 3. 22. Rom. 3. 24. Galat. 2. 16. Rom. 3. 21. 22 28. 30. Act. 13. D. Hillarius in Matth. cap. 8. Faith onely doeth iustifie Rom. 3. D. Ambros●…in cap. 4. 9. ad Rom. Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●…an in Galat 3. Chris●…st in Hom. 2. in Rom. Origen in Rom. cap. 3. August de fide operibus Rom. 4. Psalm 32. D. Basil. de Humilitate 1. Cor. 13. Mat. 7. 22. 23. Galat. 5. Ephe Ephe. 2. 8 9. Apoc. 22. The pamphleters do say that we refused to subscribe not shewing M. Campions addition of merites Matth. 10. 1. Corinth 1. 29 30 31. Ephe. 2. 8 9. Rom. 3. 27. Rom. 4. 2. Mark 16. Both Basill Nazianzen were offred but it was Nazianzen not Basill as they report August De fide operibus Here was speache that nothing was meant by the noting but a priuate matter to preuent false reports And this he spake with great iolitie scoffingly Here was much a do about writing yet I neuer knewe any thing imprinted that might preiudice him 1. Argument Here the wordes of the text were read Bolde asse●…●…rations Tobias was of another time for it was frō the dayes of Achab vnto Salmanazar 140. yeeres at the least Campion ●…greeth not with others of his owne side 2. Argument Pillars were erected in euery place with this blasphemous inscription superstitione Christi vbiq deleta c. The Papistes call iustice for treason persecution for religion Strange Diuinitie The third argument Homil. in Math. 24. There is no other proofe there is none other way to knowe the Church or true Christianitie but only by the Scripture 4. Argument Camp ratione secunda Hanc peruestigemus ex verbis adiacentibus voces clausul●… tota connexio Absurditie ergo preceptes giuen to the M. his calling are giuen to the familie Here M. D. Goade was turning for Chrys. vpon this place and he willed that it might be shewed at the next meeting Ad nauseam ●…sque Here Camp after his bold maner did insolently insult by these vaine questions The discipline of the Church perpetuall necessary though it be not alwayes had put in practise Therefore it is not alwayes visible Ephes. 1. Absurde The commandement in the institution bindeth Christians to receiue the cup. And Paul saith 1. Cor. 11. That which I receiued of the Lord wherby he teacheth that he had a commandement Absurde Who can dispute with him that denieth the groundes of disputation This discontented others also that stood by They may be reconed borne within the couenant but they are not his children if they be not elected thogh we iudge thē not because their not being elected doth not appeare vnto vs The second argument Here was promise that the place should be shewed Here there was a litle whispering amonges the company as if it had bene a soft hissing Scripture most absurdly applyed Campions absurdities 3. Argument And yet who knoweth not that generall Coūcils haue bene contrary one directly against another Here the Papists in a libell brought out of Lācashire do report this far otherwise as they do all the rest but none truely they that were present can tell 4. Argument Here for lacke of the booke present it was referred to the shewing of the place afterward Absurde For there is as great necessitie of the one Sacrament as the other The Greke testament being reached vnto him he refused to reade it in the Greeke All this is but a vaine brag for his sight in Greke was very litle or none at all as may appeare in the first dayes conference here al so and afterwards Argumēt 5. Here Campiō interrupted him saying there was no such place made much a doe Augustins argument Here the booke was promised to be brought the place to be shewed 6. Argumēt Here it was promised that it should be shewed The seuēth argument This D. Fulke read out of his note booke Concilior Tom. primo de ord celeb concilii Argumēt 8. 9. Argument Ad Dard. Epist. 57. A fancie in philosophie Here it appeared that many were offended with the indignitie thereof The questions Here M. Lieutenaunt was content that any learned man present might moderate but none would take it vpon them Concil To. 3. fol. 139. Argumēt 1. 2. Argument Some of these wordes were then omitted not read for breuitie sake 3. Argument 4. Argument 5. Argumēt Here D. Fulke was admonished to rehearse the place in English that the people might vnderstande 6. Argumēt Argumēt 7. 8. Argument 9. Argument Here M. Lieutenant admonished them that the time was past 10. Argument 12. Augument The question 1. Argumēt 2. Argumēt 3. Argument 4. Argum Argumēt 5. 6. Argumēt Gene. 17. Exod. 12. Absurde Substance must be in a certaine vacaunt or voyd emptines and yet forsooth in quantitie and qualitie 8. Argumēt Argumēt 9. 10. Argument 12. Argument 2. Pet. 2. 1. Cor. 11. 2. Thes. 2. The questiō●… A prouerbial speach signifying thus much If you take any pleasure in speaking euill you shall lose it in hearing euill 1. Argument 1. Argum. Ignorance of the storie 〈◊〉 Pet. 1. 21. Here was a cōmon good liking of this way Campion did often adde alter his answeres while they were in writing Before he desired it now being straightned he disliketh it and counteth it losse of time The aduersary against himselfe and yet turned from all his shifts In English If so be I haue done wel as agreeth with a storie this I do desire if not so worthily it must be pardoned in me Iudith 10. 3. 4. Iudith 10. vers 12 13. 11. 19. and 12. 14. Iud. 9. vers 10. Let him be taken with the snare of his eyes set on me and smite him with the lippes of my loue Turne my speach into fraude By Campion●… doctrine no practise is vnlawfull so it be for the deliuerie of their Church Rom. 3. 8. Moreouer Iudith doth praise that act which the holy ghost doth flatly cōdemn vide Iud. 9. 2. gen 49. 5. c. Iob. 13. 7. Camp knoweth not his owne translation Arg. prim prouing that the scriptures cōteine sufficient doctrine to saluation In the forme or maner of the Church Arg. 2. Rom. 4. 11. Colos. 2. 11 12. Gen. 17. 12. 1. Cor. 10. 1. Luke 22. 49. Ioh. 15. 26. Iohn 2. 22. Campion was readier to moue 2 newe matters then to answere one argument Rom. 11. 6. If the Apostles proued all by Scripture as Campion graunteth why should not all others doe the like Iohn 5. 46. 〈◊〉 Argum. By Campions owne answere the Apostle speaketh of faith onely Here againe it appeareth by his answere that the Apostle teacheth faith onely Nothing to the matter 1 2 The very worde 3. Argum. Exformula Gal. 3. 11. 12 Gal. 3. 12. Argumēt 4. Canisius in Ca●…ech Payu Andr. lib. 9. Orthodox Expl. Matth. 11. 19. Luke 7. 29. Arg. 4. Arg. 5. Arg. 6. To trifle and shift by childish words In facte and deede