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
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
Councils which are gathered of all the Christian world and that euen the general Councils themselues are often corrected the former by the latter when by any tryall of thinges that is opened which was shut vp and that is knowen which was hidden without any swelling of sacrilegious pride without any stiffe necke of arrogancie without any contention of malicious enuie with holy humilitie with Catholike peace with Christian charitie Here you haue a plaine place that only the Scripture cannot erre that all other writers may erre that all prouincial Councils may erre and last of all generall Councils themselues may be corrected the former by the latter therefore without question they may erre Campion I answered before you read that a general Councill may be declared and better explaned but not corrected Fulke It may be amended and therefore corrected There is no difference betweene amending and correcting Campion So farre forth it may be corrected as it may bee better explaned but not to set out thinges that are contrary For generall Councils are not one contrary to the other Fulke Saint Augustine sayeth The generall Council may be ignorant of some thing at the beginning that afterwardes by experience may be amended something may be close which afterwarde may be opened it may be hid to one Councill that may be knowen of another And the Antithesis in these wordes must needes stand that only the Scriptures cannot erre and therefore are not to be corrected As for Councils generall and prouinciall and Bishops writings of all sorts may be corrected and therefore they may erre Campion A generall Councill may erre in matter of fact as in condemning and absoluing some Bishops c. but it can not erre in matters of doctrine Fulke Doe you know whereof Augustine speaketh in this place c. Campion Yea as well as you Fulke Why then declare it before this company Campion He speaketh of a matter of fact Fulke Nowe you shewe your selfe altogether ignorant of the matter for he speaketh of the Councill of Carthage that was helde in Cyprians time wherein was concluded an error of faith For they had decreed that such were to be rebaptized as had bene baptized of heretikes With which decree and Cyprians authoritie who was President of the Councill when Saint Augustine was pressed he answereth that onely the Scripture coulde not erre but all other both Bishops writings and Councils might erre and therefore might be reformed c. Campion He speaketh not of a matter of faith as appeareth by the worde experiment For there can bee no experiment in a matter of faith heresie cannot be amended Fulke These are vaine shiftes Men may finde by experience they haue erred Campion The worde amending sheweth that it was in maners Fulke To be corrected and amended is all one and may bee as well in faith as in maners and the argument whereof he entreateth and the Antithesis he maketh betweene the Scriptures and all other authorities sheweth plainely that hee meaneth of errour of faith But seeing you haue nothing else to answere I will leaue it to the consideration of them that bee wise and learned and so long as you bring no matter I will not answere your wordes Goade Seeing you stande vpon Councils I will proceede that way General Councils haue erred ergo c. Campion I deny the Antecedent Goade They are contrary one to another c. Campion I deny it Goade The Councill of Constantinople and the Councill of Nice are contrary Campion They are not Goade They are contrary in the matter of Images namely the Councill of Constantinople condemning the setting vp of Images in the Church and the Councill of Nice afterwarde allowing Images Campion You can not shewe that they were contrary one to an other Goade It shal be shewed afterward I will come to another generall Council The Council of Constance hath erred in matter of faith ergo a general Council hath erred Campion I deny the Antecedent Goade The Councill of Constance erred in taking away the cuppe from the common people this was a matter of faith ergo that Council erred in matter of faith Campion Thus we shall runne into all questions and then we shal haue done this time twelue moneths This was no error in the Council for I say there is no commandement that the people should be partakers of the cuppe Goade By the same reason you may aswell exclude the people from the bread also but though you haue in this poynt denied the force of Christes institution yet the commaundement in the same is plaine Bibite ex hoc omnes Drinke ye all of this And Paul interpreteth it so 1. Cor. 11. deliuering aswell the cuppe as the breade to the whole Church euen as hee had receaued of the Lord. The Council of Constance decreeth against it ergo a manifest and foule errour in that Councill Campion Doeth Saint Paul make it a precept that the lay people should receiue the cuppe Goade Paul iudued with the spirit of God giueth a flat precept in the same chapter verse 28. Probet seipsum homo Let a mā try himselfe and so let him eate of that breade and drinke of that cuppe These are playne preceptes Let him eate Let him drinke and here is as great a commādement to the whole church for the one as for the other Campion The place is to be vnderstoode when he doeth receiue and vnder the obedience of the Church it may be done And this that you make so much a doe about I haue seene it done to many Catholikes my selfe but it is not so necessary that you should make such adoo about it Goade It is not left free but an expresse commaundement and therefore necessary It is the Imperatiue mode and therefore a commaundement I maruayle howe you can stande in this being so plaine Fulke Here are two thinges Probet Edat bibat Let him examine himselfe and let him eate and drinke and both be commaundementes First he must be prepared and then he must eate and not onely eate but he must drinke also For as the institution is of eating and drinking so is the commandement of the Apostle drawen from the institution And if there be no commandement then is no man bounde to receiue the Lordes supper Camp No it is a thing indifferent by the institutiō touching the common people sauing that only the authoritie of the Church hath layde it vpon vs here you may see the authoritie of the church in things not commanded Goade It is a commandement both in the institution and by the Apostle 1. Corinth 11. saying That which I receaued I deliuered grounding his commandement vpon the institution and therefore commanded in the institution Camp Yea he saith when he will or when he doeth receiue then let him examine him selfe Fulke These are your owne wordes there is no such worde here When he will and when he doeth he must proue him selfe and so he
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
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
a false and grosse interpretation and thus I proue it If your distinction be good then there is either a third couenant or the couenant of the lawe is mixed with the couenant of the Gospell But no man will say that there is a third couenant and the Apostle proueth that in the work of our iustificatiō the couenant of the law doth no way participate with the couenāt of fayth therefore your distinction saying as it is a burden is not good and your interpretation absurd and false Camp I answer to the Minor that the law is considered two maner of wayes The couenant of the lawe as it is of the lawe is no way mixed with the couenant of the Gospell but as it is the couenant of the lawe eternall of the lawe morall of the lawe of nature it is mixed with the new testament Christ hath renued it in the lawe of charitie Moses gaue it one way and Christ another Moses the lawe maker and Christ the law giuer Praeceptum nouum do vobis vt diligatis inuicem I giue you a newe commandement that ye loue one another Charke What absurde speaches are these to make a substantiall distinction of the lawe in regard of the minister or of the time The morall lawe and commandement of God is euermore the same in substance Camp I vnderstand not what you meane I say it is mixed but as it is mixed it is not called Moses law but y◠law of Christ who gaue it more perfectly c Charke Againe I say this is absurde for the lawe of God was alway the lawe of God and therefore the same and exacteth the same obedience which because no man can performe no man can liue thereby Camp You are still gathering absurdities Charke I must gather them where you scatter them For what materiall difference can there be made of one and the same thing The second couenant offereth life onely by faith in Christ the former onely by workes and these cannot be confounded as you confound and huddle them together Thus your answeres are from the arguments Camp My answeres are to the purpose What is it that you would haue more of me Charke Is your answere to the purpose that mixeth confoundeth the two couenants which are so opposite by the Apostles place alledged that he which cleaueth to the one can receiue nothing by the other For the couenant of the lawe can beare no transgression and to iustifie vs the couenant of fayth needeth no satisfaction or workes on our part Christ hauing most fully wrought and satisfied for vs. Therefore it is the pride of man to thinke and the errour of man to teach that the righteousnesse of Christ is not sufficient without addition of our righteousnesse Camp Well shewe me but that negatiue sola onely in all the Scriptures Charke This is a new matter I woulde haue the olde first satisfied Camp Shew it me can you not shew it Charke Seeing you would shift off the former argument by crauing a newe I am contented to proue that exclusiue tearme which you call negatiue Whatsoeuer excludeth all other causes in iustification that remayneth a sole cause Fayth excludeth all other causes in iustification Faith therefore remaineth a sole and onely cause Camp Proue your Minor Charke The absolute negatiues so often repeated in the Scripture Not of workes Without workes Not of the law Without the law do plainly exclude all other causes Camp Will you by this argument exclude al causes besides fayth Then with good workes you will also exclude the mercy of God What is your meaning Charke What a vanitie is there in this question Understande you not that I speake onely of causes in vs excluding no former causes as the eternall decree and loue of God the obedience and righteousnesse of Christ Camp Proue that Sola fides onely fayth is in the scripture Charke I haue proued it and why doe you not answere the argument Camp What argument would ye haue me answere Charke The last All other causes in vs are excluded by the worde of God where it is sayde so often Not of workes Not of the lawe therefore sola fides fayth onely remaineth by many testimonies of the Scriptures Campion This fides is Christian obedience and hath good workes Charke I graunt as the good tree hath good fruite necessarily so fayth hath good workes but these good workes though they be not separated from fayth are yet separated from being any cause of iustification with fayth As light though it bee not separated from fire yet it is separated from the force of burning for the heate burneth and not the light of fire Campion But where proue you that sola onely is in the Scripture Charke My argument hath fully and plainly proued it you neither will nor can answere it Therefore to proue it againe because the text Deut. 6. hath the negatiue Thou shalt serue no strange gods Christ Mat. 4. addeth the worde ONELY Thou shalt worship the Lord thy God and him ONELY shalt thou serue So we by the same warrant and worde do in this question of iustification take these words Not by works Not by the law to import as much as faith onely for al works whatsoeuer being excluded by these negatiue speaches faith alone remaineth Camp Why doth he say Thou shalt worship by fayth onely Char. I had hedged you in before that you should not leape ouer to run at large in your bie questions I sayd Christ Mat. 4. thus alledged against the tempter Thou shalt worship the Lord thy God and him only shalt thou serue This negatiue ONLY is not in Moses yet added by Christ for interpretations sake to expound words importing it as I haue said before so do we in the matter of iustification finding all righteousnes by workes or by the lawe so oftentimes excluded doe conclud thereupon that fayth onely doth iustifie Camp The word adorabis doth of necessitie infer so much and therefore Christ doth well to expound it by onely But the worde iustifie doth not necessarily inferre the excluding of workes And therefore you do not well to inferre Faith only iustifieth Charke What do you not blush to bring this strange false distinction against a cleare truth of God Or wil you ouerthrow a maine pillar of Poperie for auoiding the force of one poore argument Doth the word adorabis exclude all other creatures and necessarily inforce that God alone must be worshipped Thē Cāpion condemneth al images all adoration of the crucifix all inuocation worshipping of saints For to adore or to worship sayth he importeth that adoration worship is due to God only so he excludeth all creatures frō worship euen the crucifix that they say must haue the adoration done to it which is due to Christ himself Camp What needeth all this it foloweth not which you say There is much differēce betwene to adore to reuerēce or serue For latria or to adore
an ende And then turning vs to the auditorie we said You haue heard howe Master Campion in his printed booke hath charged vs as rasers manglers and spoylers of the holy Scriptures of meere desperation and distrust in our cause as he saith You haue heard how he would proue vs so to be by certeine places by him in his said printed booke noted as being the wordes of Luther and others in their bookes You haue heard and seene proued by the bookes them selues that there is no such thing to be founde in those places of their bookes as he hath set downe but onely that S. Hierome and Eusebius aboue a thousande yeere sithen doubted of the authoritie of those Epistles bookes And you haue heard and it is vniuersally knowen that S. Hieroms Prologue and Epistle wherein he noteth those bookes to be Apocrypha haue bene ioyned with all Bibles that haue bene written and printed euer since S. Hieromes time by the space of a xi hundred yeeres and more vntill now of late sithen the Tridētine Councill some Popish Printers haue left them out And you haue heard that not onely now of late the Councill Tridentine hath made the Apocrypha of equal authoritie with the vndoubted Canonical scriptures but also that it is set down in the B. of Romes Canon law that his Decretal epistles are to be numbred together among the Canonical scriptures so finally you see what iniurie these men do thēselues to the holy scriptures what blasphemy they haue cōmitted in matching their fables with the Canonical scriptures who do most vniustly charge vs with those crimes Sherwin said but you should haue told withall what we haue answered to all those pointes We said your answere is to be looked for when you can bring foorth your copies which you speake of and promised for in any bookes by you named extant and to be had there is nothing of that which M. Campion hath set downe to be found And here the time being spent we made an end for that forenoones conferēce The after noones conference IN the fore noones conference both Master Campion himselfe others of his companions had oftentimes required vs that we woulde deale with them in some matter of doctrine and leaue that course that we began with in the examining of his booke Whereunto we answered that we were minded if the time would suffer vs to examine other partes of his booke and lay it open to the audience there howe that as he had most vntruly charged Luther and others with the mangling and spoyling of the bodie of the holy Scriptures in the beginning of his booke so had he likewise most vntruly and impudently in other places slaundered other worthie men and vpon the same his good groundes he had charged vs all as rasers and manglers of the holy Scriptures And surely our opinion was that if any thing at all that laying open before his face of his continuall vntrueths which he hath so braggingly aduouched in his booke might haue reclaimed him For vndoubtedly he could neuer haue endured the manifestation of those his lyes as they were in the confutation of his booke shortly after set out had they bene layde open before his eyes which might manifestly appeare to all that did marke his gentle and milde behauiour and speach in the After noones conference in comparison of his bragging and lewde wordes vsed in the forenoone Notwithstanding at our meeting at after noone we sayde vnto Master Campion seeing your desire is so much to dispute in some matter of doctrine we will not refuse But first we pray you let vs qd we peruse the Canon that foloweth that which we last dealt with in the fore noone concerning the Popes Canons and the Canonicall Scriptures for that the time would not then suffer vs to reade it The wordes of Pope Leo the fourth there translated worde for worde are these For this cause I feare not to pronounce more plainely and with a loude voyce that he that is conuinced not to receiue indifferently the statutes of the holy fathers which we haue spoken of before which with vs are intituled by the name of Canons whether he be a Bishop a Clarke or a laye man that he is proued neither to beleeue nor to holde profitably and effectually to his effect the Catholique and Apostolique faith nor the foure holy Gospels This saith Pope Leo. You may see quoth we whereunto this boldnesse of matching mens writings with the holy Canonical Scriptures is come Fore here Pope Leo with a loude voyce pronounceth that whosoeuer doeth not indifferently receiue the Canons is conuicted neither to reteine effectually nor beleeue the Catholique and Apostolique faith nor the foure holy Gospels whereby he matcheth the beleeuing receiuing or refusing of his Canons with the beleeuing or refusing of the foure holy Gospels for so we said that the proofe of that Canon and the worde indifferently did importe Master Campion indeuoured very much to quallifie this worde indifferentèr indifferently and so to mollifie the Popes blasphemie if he coulde and he confessed that there was difference betweene the Euangelistes and other writers for that the Euangelistes and writers of the Scriptures coulde not erre in memorie or any other circumstance but Councils might be deceiued in some such small matters of circumstance As for example sayeth he I am bounde vnder paine of damnation to beleeue that Tobias dogge had a tayle because it is written he wagged his tayle It was sayd by vs that it became him not to deale so triflingly in matters of such waight Why then saith he if this example like you not take another I must beleeue that Saint Paul had a cloake because hee willeth Timothie to bring his cloake We said these thinges were nothing to purpose vnlesse hee could proue that such a promise was made to the bishop of Rome and his Coūcils that whatsoeuer they should determine was sure to be true and certaine They alleaged Christes saying Hee that heareth not the Church let him be reputed as a publicane and heathen We answered that text serued them for all purposes But first they must proue them selues to be the true Church before that text would belong vnto them And where they alleaged out of the 15. of the Actes So it seemeth to the holy Ghost and vs. Wee answered wee knewe well enough that that Councill was gouerned by the holy Ghost wherein the Apostles were president But what maketh that to the wicked Councils of Popes And after much reasoning about the worde indifferenter we said were that word put out yet were it blasphemie to saye that he that beleeueth not the Popes Canōs which are with other there mentioned beleeueth not the foure holy Gospels After this wee began our disputation concerning iustification both for that it is first of all other mentioned in your booke quoth we to Master Campion and both Luther and we all are most grieuously charged by you
take them as done vnto himselfe yet were it an intollerable arrogancie for vs to say We fed thee when thou wast hungry c. Or to say Giue vs the reward of our cuppe of colde water which thou promisedst we should not loose Wherefore as we sayd that merces and rewarde or hire is of the grace and mercie of God giuing it and not of the merite of man receiuing it which is according to y◠true doctrine of y◠holy scriptures that not flesh or man doe glorie or reioyce but that he who doeth glorie or reioyce in his iustification and saluation may glorie and reioyce in the Lord onely For Saint Paul sayeth Where is then thy reioysing It is excluded By what lawe of workes Nay but by the lawe of faith Therefore we conclude that a man is iustified by faith with out the workes of the lawe And againe If Abraham were iustified by workes he hath wherein to reioyce but not with God For to him that worketh the wages is not counted by fauour but by debt But to him that worketh not but beleeueth in him that iustifieth the vngodly his sayth is counted for righteousnes And againe Now if by grace then not of works for so grace is not nowe grace c. Thus farre Saint Paul Whereby you may see that if iustification and saluation shoulde be attributed to the merites of mans good workes it would occasion boasting and glorying in the fleshe and chalenging of our iustification and saluation as due vnto the merite of our works so much abate abase the glorie of Gods grace that grace should then no more deserue the name of grace But if iustification and saluation be as it ought to bee giuen wholy vnto Gods grace and mercy promised vnto vs in Christ Iesu which we doe apprehend and lay hold of by fayth onely as the onely instrumentall cause vnder Gods grace then is all the glorie and honour of our iustification giuen vnto God onely without any merite of man And so we conclude as we sayd before that we meane not by faith onely to exclude the doing but the meriting of good workes One of them alleadged the wordes of our Sauiour He that beleeueth and is baptized shal be saued And hereupon he saide We grant that n◅ merite doth preceede this fayth Whereunto one of vs sayd when he was baptized and obtayned that first grace and iustification which Master Campion speaketh of he may safely graunt that no good workes doe preceede or go before that iustification which hee had in his infancie the which no worke at all doe or can preceede but for his parte sayde he when he doth consider howe after that first grace hee hath most vngratiously broken the vowe made to God in Baptisme and how fewe and small good workes he had done towards the atteyning of any second iustification which Master Campion speaketh of howe many and great euill workes hee hath done how much of his life his time and goods he had mispent howe little he had spent in the seruice and to the honour of God howe late he came to the Lordes vineyarde and howe loytering a labourer he had bene in that short time Surely quoth hee for my part when I doe looke vpon my righteous workes so fewe and so imperfect and on the other side vpon my vnrighteous deedes so many and so sinnefull I can not but thinke it to be a most damnable arrogancie to chalenge any part of that seconde righteousnesse or of the kingdome of heauen by so fewe and small good workes and do see how great occasion I should giue therby that God should condemne me for my so many and great euill workes in respect of which I cannot but dispaire of any desert or merite towardes that seconde iustification that you doe speake of Here Master Campion to shewe belike that he was no Pharisee I must confesse also sayd he that I haue bene most defectiue in all good workes and in deede a loytering labourer as you tearme it in the Lords vineyarde What remedie then quoth the other The remedie quoth Master Campion is the mercie of God in Christ Iesus That is quoth the other that I beleeue and this my beliefe onely in his mercies thorowe Christ and not in any late and loytering worke is that faith that shall saue me and you too I trust and therefore quoth he here as in some good hope of our agreement in this poynt of iustification by faith onely without any merite of workes which we trust we haue by the holy Scriptures and by the ancient Doctors both Greekes and Latines by examples yea and by our consciences sufficiently proued if it shall so please Master Lieutenant let vs make an end and so we ended our conference A briefe recitall of certaine vntruthes scattered in the Pamphlets and libels of the Papists concerning the former conferences with a short answere vnto the same WE thought it not amisse here in the ende to note some of the principall poynts vntruely set downe by the authors of such Pamphlets as haue hitherto come to our handes concerning this conference First they leaue no circumstances of Master Campions imprisonment his racking sicknes lacke of his note bookes of his librarie our sodaine cōming vpon him c. vntouched But they that will consider his bragging chalenge made in his booke and prompt readines to dispute with all protestants howe lately his booke was before by him set out and howe fresh in his memorie and howe we dealt with him onely in his owne booke and in a fewe pointes in the verie beginning thereof and did bring with vs all those bookes which he himselfe had noted and alleaged and gaue them into his handes and our selues also hauing made ready the places in the said bookes by him noted to ease his trauell in seeking of them who will I saye consider these things may hereby easily vnderstand their allegations of sodaine taking of him and his lacke of bookes to be most vaine And hee himselfe by his lowde speaches and bolde and busie gestures shewed no token of any either sicknesse or weaknesse neither did him selfe then complaine vpon those difficulties which the Pamphleters hath so diligently largely noted sithē They do charge some of vs and specially one with vncourteous wordes and vncomely for professors of the Gospell as they saye spoken to Master Campion and others But they shewe not vpon what occasion by Master Campion and others of his companions offred these wordes were spoken For when Master Campion did rise vp from the forme whereon he fate did cast vp and fling with his handes and armes did knocke and beate vpon his booke at euery other worde with an exceeding lowde voyce and sharpe countenance affirming that all our printed bookes were false and that he would procure true copies to be sent from the Emperours Maiestie from the Duke of Bauaria and from another prince whom we remember not vnto the
pray all indifferent readers to consider of these maner of dealings For Saint Augustine in that place writeth against the wicked opiniō of those who mistaking Saint Paules wordes of Iustification by sayth without workes do by an euill securitie neglect to liue well not seeking by true faith the helpe of God to the ouercomming of their owne euill concupiscences but doe despise the workes of righteousnes by a dead faith do promise to them selues euerlasting life These be Saint Augustines expresse wordes in that place truely translated which they haue most vntruely and malitiously alleaged against vs against the heresie as they terme it of iustification by faith onely which they woulde haue the simple people to mistake as though wee woulde exclude all things vniuersally sauing faith onely and did vtterly cast away all care of good workes godly life yea and all desire of Gods grace to assiste vs as did they against whom S. Augustine in that place did write But we protest before God and all good men that we neuer meant to make faith the chiefe and onely cause of our iustification but that the grace and mercie of God by our sauiour Iesus Christ promised to the faithfull in his holy worde is the principall and originall cause and very fountaine of our iustification and that faith not a dead faith as they thought against whome S. Augustine doth write but a liuely faith being wrought in our hearts by the said word of God and by the operation of the holy ghost beleeuing Gods promise of his mercy in Christ is the instrumentall cause in vs whereby onely wee receiue our iustification without the merite of our workes and yet being iustified we are most boundē to walke in all good works as much as it shall please God to giue vs grace thereunto for the which we ought to sue by cōtinuall most heartie prayer Which our doctrine you may see to bee most contrarie to the wicked opinion of those against whom S. Augustine writeth in that place and that therefore it is most falsely and malitiously alleaged as against vs who by faith onely iustifying vs meane not to exclude the doing but the merites of our good workes which is no heresie wherewith these men would charge vs but the very truthe it selfe taught in the holy Scriptures and by the auncient godly fathers and learned doctors set down in the very same wordes which we do vse as hath bene before at large declared Of the conclusion of our conference the Pamphleters write thus At the last the Protestantes did make a doe as though some thing had bene wonne when in my soule I protest there was not but in any indifferent audience the aduerse Protestants had bene quite confounded For Master Campion and Sherwin too would haue sayde much more in defence of their cause but one of them by his Commissioners authoritie suddenly made an ende cutting them off from all further speache Thus they do write In deede when we had continued very long and the sunne shining vpon our faces in at the South windowes and the throng being very greate and by occasion of both the heate so intollerable that some of vs were fayne to go out of the chauncel to take breath and to returne againe and Master Campion and wee being nowe come to a very neare point of agreement in the question of iustification as is afore noted in the end of our conference we turning to Master Lieutenaunt sayde If it shall so please you let vs here make an ende With a good will sayd he and so we brake off And here is all the Commissioners authoritie which they speake of that wee or any of vs did take vpon vs. And thus ended our conference with Campion the iudgement of the trueth of their or our reportes whereof wee doe leaue vnto God and to those who were present thereat Surely we by our notes set downe whiles our cōference was yet fresh in memorie and by sundry conferences amongst our selues sithen and with other also who were there present yea and by diligent perusing of the pamphlets written against vs haue endeuoured to set downe all poyntes that were dealt with in our sayd conference with as much trueth concerning the substance of the matter as our diligence and memory and the remembrance of other also could possibly attayne vnto Alexander Nowell William Daiie ¶ The three last dayes conferences had in the Tower with Edmund Campion Iesuite the 18 23 and 27. of September 1581. collected and faithfully set downe by M. Iohn Feilde student in Diuinitie Nowe perused by the learned men themselues and thought meete to be published Ianuarij 1. 1583. ⧠To the Christian Reader grace and peace THou hast here gentle Reader a true report of the whole substance of the conferences had in the Tower the last three dayes faythfully gathered out of the notes of diuers that wrote there and afterwarde perused by the learned men them selues and nowe lastly published by authoritie If any man be inquisitiue why they were set forth no sooner he may vnderstande that being priuate conferences it was thought not much requisite to make thē publikely knowen neither had they bin now set forth if the importunitie of the aduersaries by their sundry vntrue and contrary reportes made and scattered amongst their fauourites had not euen perforce drawen thē forth If Campions answeres be thought shorter thē they were thou must knowe that he had much wast speach which being impertinent is nowe omitted although I protest nothing is cut off from the weight and substance of the matter for of that I made conscience and had speciall regarde Againe if the repliers speaches seeme to be more ample it is because their authorities then alleadged onely in Greeke or Latine are nowe at large put downe both in Greeke Latine and English But for the arguments and answeres I was euen religious faythfully to reporte them as they were Wherein I appeale to all the hearers in Gods sight to whose grace I commit thee Iohn Feilde ⧠A remembrance of the conference had in the Tower with Edmunde Campion Iesuite by William Fulke and Roger Goade Doctours in Diuinitie the 18. of September 1581. as followeth AFter that Master D. Fulke had made a godly prayer for direction in that action that it woulde please God to confirme the faithfull and to confounde the obstinate and wilfull that Campion denying to pray with them had superstitiously all to be crossed himselfe Master D. Fulke beganne with this preface in effect D. Fulke Where as there hath bene some proceeding with you before and we are come by order to the thirde chapter of your booke where you slaunder our Church of Englande the whole Church of God for the definition of the Catholike Church for that we define it so as it shoulde be inuisible we come to prooue both by the Scriptures and Fathers that it is inuisible But this I woulde haue knowen vnto you that our
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
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
Rom. Chap. 3. verse 20. chap. 4. verse 13. Eph. 2. ver 8. and verse 9. 2. Tim. 1. 9. Tit. 3. 5. beside some other Camp I doe but request that I may answere them seuerally for not one of them proueth your assertion Charke If you answere any of them I will subscribe to your doctrine in this point Tush Camp you may not thinke to face out the matter with these bare words Dare you say our iustification is partly of workes when the holy Ghost saith so often plainely and exclusiuely Not of workes Without workes Not of the lawe but without the lawe Herein I challenge you that make challenge against the trueth will proue that this weightie and great cause which may worthily be called the soule of the Church is directly and plainely set downe in all these places Denie it if you can Camp Bring one of the eleuen places Charke What say you to the Apostles conclusion Rom. 3. verse 20 Therefore by the deedes of the lawe no flesh shall be iustified Camp Will you giue me leaue to answere and to speake somewhat generally to this Charke You haue a particular place make a particular answere plainely and to the issue roue not in generall discourses that come not neere the marke Camp The meaning of Saint Paul in such places is to exclude the Iewes Ceremonies For the Iewes asseuering the obseruation of the lawe the keeping of their sacrifices and ceremonies as Circumcision c. to be necessarie to saluation S. Paul informeth the Gentiles that these things were not so necessary but faith was sufficient This he vrgeth throughout the Scripture So that faith is vrged but not faith only Againe by faith is meant all Christianitie and the whole religion of Christians which is sufficient without any parcell of the Iewes religion This is one generall consideration why Paul so often vrgeth faith throughout the Epistle to the Romanes and else where Another generall consideration is for that the wise men of the Gentiles did alledge their moralities as a cause of their election which Paul in the same Epistle stoode specially vpon and meant to confute as is afore sayde Charke Whether of these two interpretations you will allowe it followeth by your owne exposition that the Apostle concluding for faith against workes concludeth that it is Faith only that iustifieth shutting out all such workes as are opposed vnto it Nowe whereas you say that the workes opposite to faith are onely either the morall workes of the Gentiles or the Ceremoniall of the Iewes I will easily ouerthrowe the distinction Camp Ouerthrowe it then Charke First there was neuer any such errour mainteined in the Church that the morall workes of the Gentiles shoulde iustifie therefore Paul neuer laboured so much and so often to confute that errour which did not trouble the Church As for the Ceremonial workes the Apostles writing to the Ephesians not iustified with the obseruation of Iewish ceremonies had no cause to barre ceremoniall workes from iustification Therefore he teacheth that all the workes of the faithfull euen of Abraham are excluded from being causes of iustification and not Ceremonies onely or the moralities of heathen men as you imagine against the Apostles argument and scope in those places Camp The generall scope of Saint Paul is to exclude all workes both of Iewes and Gentiles in that Epistle but in the way of discourse I denie not but incidently an other answere is to be giuen Charke This last part of your speach is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first doeth graunt all that I desire Camp He excludeth the precedent workes of Abraham Charke The ende why works are secluded from iustification doeth proue for me for the Apostle in that place sheweth the finall counsaile purpose of the Lord to be farre otherwise then you suppose And to remember my promise of Syllogisme I will proue it by the very forme of the Apostles wordes The ende and the meanes differ not The ende of our iustification was to exclude all workes precedent or consequent from being causes of iustification Therefore the meanes also must exclude euen all workes precedent and consequent going before or comming after Camp The ende was not to exclude all workes consequent Charke Whatsoeuer it was wherein Abraham might glorie that was excluded from iustification But in workes consequent or following he might glorie Therefore they also and al other workes whatsoeuer first and last are secluded and can be no cause or piece of cause in our iustification Camp The example of Abraham proueth that Abraham was iust before the couenant of Circumcision and so before the lawe of Moses was giuen and therefore he inferreth that the Iewes must not glorie of iustification through their lawe and by the ceremonies thereof seeing their father Abraham was iust before circumcision and therefore circumcision not necessary to iustification But though workes voyde of Christ are nothing yet thorowe grace they serue to iustification Charke Is this your way to answere Syllogismes to tell a tale of your owne and expaunde newe matter leauing the question Answere shortly Abraham hath nothing left to glorie in Therefore all workes whatsoeuer are excluded and so faith onely iustifieth Camp That is another place Charke Answere it then be it another or the same Camp The Apostle meaneth to shewe that Abraham was iustified by workes done in grace and not by workes without expectation of Christ or voide of Christ. Charke An open contradiction to the holy Ghost note it The Apostle faith Master Campion proueth that Abraham was iustified by workes I reply against you with a double argument First Abraham had all his workes of Christ for hee was faithfull therefore the works excluded are works wrought in grace Secondly he speaketh not of him as of an infidel but as being the father of beleeuers Therefore the Apostle excludeth not workes without expectation of Christ as you speake Answere it Campion Camp I answere that no works of Abraham are excluded Charke And I haue proued that all are excluded and you can neither answere the syllogisme nor satisfie the place of Saint Paul The text and argument is cleare If Abraham were iustified by any workes he had wherein to glorie But he could not glorie in any thing for that were absurde by the Apostles reason Therefore there were no workes of merite or iustification in him Camp This is the Apostles reason All the good workes of Abraham were founded in Christ and by these good workes he was iustified therefore he was iustified by Christ. For if he had bene iustified by other workes excluding Christ he might haue gloried and not bene iustified by Christ. Charke I can goe no further in this argument For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is against you that is the plaine text and argument Also I aduow it and make all this companie witnesses that you haue vttered in these straytes plaine contradictorie propositions The Apostle proueth that Abraham was