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
time of the institution Camp Nay we ground sufficiently vpon that place though Christes body be now glorified yet we do not builde vpon glorification but vpon the wordes This is my body which Christ hath spoken and therefore it is his body Goade But you are not yet resolued what kinde of body It is an other now from that it was then Camp Yet the same bodie though differing in condition Christ cannot be wounded now as afore yet the same flesh Goade I do not denie the same body in substance to bee nowe that was then but you see that the presence of a glorified bodie which you affirmed is not grounded vpon Hoc est corpus meum But I leaue this argument Goade Let vs conclude with prayer Almightie Lord and merciful father we yeelde thee humble thankes for thy manifolde benefites bestowed vpon vs especially yâ— thou hast vouchsafed vs the knowledge and loue of thy heauenly trueth contained in thy holy worde which thou hast denied vnto many others leauing theÌ„ in their owne peruerse blindnes we beseeche thee to encrease daily in vs more and more the true knowledge of thee of thy sonne Iesus Christ whom thou hast sent vouchsafe to make thy truthe so much the more deare and precious vnto vs for that it hath enemies that daily seeke to obscure and impugne the same and as for those that goe aâ—…traie so many of them as pertaine vnto thy kingdome we beseeche thee in thy good time to call to lighten their mindes and to mollifie their heartes that we may together with one heart and one mouth glorifie thee thorowe our Lord Iesus Christ. Amen ⧠The disputation in the afternoone the same daye The second question or assertion of Campion The question After the wordes of Consecration the bread and wine are transubstanciated into the body and blood of Christ. Fulke LEt vs beginne with prayer O almightie God and most merciful father we humbly submit our selues before thy maiestie and doe vnfainedly acknowledge that our heartes are full of ignorance and blindnes so that wee cannot vnderstande thy wonderfull trueth by our selues nor see it when it is reueiled by thee except it please thy maiestie by thy holy spirite to lighten our darkenes giue sight to our blindnes Wherefore we humbly beseech thee to assiste vs by thy grace and to giue vs sight to see thy trueth and strength to defende the same against all thine enemies that the weake may be confirmed the obstinate confounded and thy name glorified through Iesus Christ our Lorde Because you tooke a time to finde those wordes which you reported to be in my booke and I see the booke in your hand I pray you reade them if you haue founde them Camp The booke is mistaken it is not that booke I meant Fulke It is the booke that you named Camp I am sure you do not disclame the opinion Fulke As I tolde you in the forenoone I do disclame it in such sorte as it was vttered by you which you are not able to proue to be affirmed by me Campion You make inuocation of Saintes a matter of great waight Fulke The Church did erre in that point but not as you Papistes do erre in it There is great difference betweene their errour and yours But let vs come to the appointed question which is against Transubstantiation I proue there remaineth the substance of bread and wine in the sacrament after consecration Our Sauiour dranke the same that his Apostles did But our Sauiour dranke wine Ergo his Apostles dranke wine Camp I deny that our Sauiour dranke of the coÌ„secrated wine Fulke The words of the Euangelist are plaine that our Sauiour Christ spake I wil drinke no more from henceforth of the fruite of the vine These wordes are plaine of wine for the blood of Christ is not the fruite of the vine Camp This signifieth that our Sauiour did eate indefinitly whether hee did eate of the same bread or drinke of the same cup of wine which he gaue I doubt of it he did eate drinke with theÌ„ Fulk He protested that he would not drinke any more of that which he gaue But that which he gaue vnto them was wine Therefore he dranke of the same wine Camp This text conuinceth it not Fulke Yes plainely Camp He speaketh of that wine which was drunke at supper for all was wine if there had bene 20. gallons before consecratioÌ„ Fulke He speaketh of the wine in his hande for whereto els hath the pronowne this relatioÌ„ After he had taken the cup in his hand immediatly he faith I will not drinke any more of this fruit of the vine Camp He had supped with them hee had eaten the Pascall lambe with them he would not take any more repast with them in this life till his resurrection as afore therfore it is to be referred to the action that went before Fulke It is plaine that he speaketh of the same wine which he had in his hande which he gaue vnto them And Chrysostomes wordes declare the same in Math. Homil. 89. Sedcuius rei gratia non aquam sed vinuÌ„ post resurrectionem bibit perniciosam quandaÌ„ haeresin radicitus euellere voluit eorum qui aqua in mysterijs vtuntur ita vt ostenderet quia quando hoc mysterium traderet vinum tradidit iam post resurrectionem in nuda mysterij mensa vino vsus est Ex germine auteÌ„ ait vitis quae certè noÌ„ aquam sed vinuÌ„ producit But for what cause did he not drinke water but wine after his resurrection His purpose was to pull vp by the rootes a certaine pernicious heresie of them which vse water in the mysteries so that he shewed that both when he deliuered this mysterie he deliuered wine and nowe also after his resurrection in the onely table of the mysterie hee vsed wine Of the fruite of the vine saith hee which verely bringeth foorth wine and not water Campion All this makes for me Fulke You shall heare howe it maketh for you Here you see that he dranke of that which he deliuered to his disciples And he dranke wine Therefore he deliuered wine to his disciples Campion He deliuered that which had the shew of wine doth he say that he gaue wine Fulke He saith Vinum tradidit He deliuered wine or he gaue wine Campion Goe to he deliuered consecrated wine He did consecrate wine and did giue it vnto them Fulke He gaue consecrated wine Ergo he gaue wine Campion I denie your argument for consecrated wine is not wine Fulke Then he gaue wine that was not wine For Chrysostome saith Vinum tradidit He gaue wine Camp He gaue that that was wine Fulke Chrysostome sayth That which hee deliuered was wine when he deliuered it or els howe did hee take away the heresie of those that brought in water if he had not giuen wine Campion The meaning of Chrysostome is to bring in wine against
his conscience be neuer so pure it sanctifieth not the bodie of Christ Therefore there is no way for you to escape Goad If there bee transubstantiation then Christ is really present in his true body But Christ is not really present in his true body Ergo there is not transubstantiation Camp Christ is really present in his true body Goade He is not present in his sensible body Therefore not in his true body Campion I deny your argument Goade It is the argument of our Sauiour Christ who neither deceiueth nor can be deceiued Luk. 24. 39. See my handes and my feete that it is I handle me and see c. Here Christ proueth his true body to be present by the senses of seeing and handling as reasoning thus You see and feele my body Therefore I am present in my true body And it is not a spirite as you feare as if he could not haue bene seene and handled then not to be beleeued to be his true body Camp The argumeÌ„t of Christ is good The body that might be felt must needes be a true body The body of Christ is alwayes sensible but he doth wheÌ„ it pleaseth him withdraw this propertie Goad Then by our Sauiour Christes reason we may doubt of the trueth of his body Camp It is said of Christ that he vanished out of their sight yet his body was visible And can not Christ bee present nowe without our seeing him Goad He was taken out of their sight and then howe could they see him but you say his body is present with vs. Will you chalenge more vnto you then Christ him selfe doth It pleased Christ to be iudged by our senses touching the presence of his body our senses do see feele smell and taste nothing but bread Campion Christes pleasure is â—…nough 〈◊〉 the 〈◊〉 â—…e him rise out of his sepulchre Goad It pleased the Lorde to holde their eyes 〈◊〉 〈◊〉 astonished for feare so when he 〈◊〉 〈◊〉 it is true that wee can not vse this sense Campion Then his body may be 〈◊〉 to â—…s if he will yet he in him selfe is alwayes sensible so the cause of not seeing him is in him and not in mine eye Goade Yea if our eyes were holden that we could not see but it is manifest that the Apostles knewe nothing of this doctrine of reall presence in the sacrament before Christes resurrection For if they had bene taught before in the 〈◊〉 that Christ was present in the sacrament in his naturall bodie and yet they sawe and handled nothing els but bread this argument nowe after his resurrection drawen from their senses had bene of small force Campion Ye haue heard mine answere though now it pleased him to shew him selfe palpable yet there may bee impediment in him and also in vs why this is not alwayes so Here was no miracle when Christ did thus shewe him selfe but Christ wil be present in the sacrament miraculously Goad Let vs ende with prayer Wee yelde thee humbly thankes most gracious God and merciful father that it hath pleased thee to call vs to the knowledge and profession of thine euerlasting trueth reuealed in thine holy worde and although it bee the lotte condition of the same truthe alwayes to haue aduersaries and gainsayers that set themselues against the cleare light of thy word yet we beseech thee so to establish and confirme our faith in the knowen trueth that we be neuer offended by reason of errors and heretiques knowing that as there hath bene alwayes amongst thy people so there wil be still false prophets which priuily shall bring in damnable heresies yea there must be heresies in the Church that they which are approued may be knowen But rather O Lord by this meanes stirre vs vp the more to study and meditate in thy lawe And specially vouchsafe to worke in our heartes a greater measure of zeale and loue towardes thy truthe seeing that of thy iust iudgement thou vsest to sende strong delusions that they should beleeue lyes which woulde not receiue the loue of thy trueth And amongest the multitude of those that wander in blindnes and errour wee beseeche thee in thy good tâ—…e so many of them as pertaine vnto thy kingdome of thy mercie to conuert and the rest that are obstinate against thy trueth and glorie of thy iust iudgement to coâ—…de and finally to breake the might of Sathan by the power of our Lord Iesus Christ to whome with thee and the holy spirit be all glorie now and euer Amen William Fulke Roger Goade A remembrance of the conference had in the Tower of London betwixt M. D. Walker and M. William Charke opponents Edmund Campion Iesuite respondent the 27. of September 1581. as followeth 1. Whether the Scriptures containe sufficient doctrine for our saluation 2. Whether faith onely iustifieth MAster Charke beganne the action with this godly prayer but Campion refusing to pray with them becrossed himselfe on the forehead breastes and other partes after his superstitious maner Our helpe is in the name of the Lord who hath made heauen and earth O eternall God and most mercifull father we thy seruantes doe humbly acknowledge that we are by nature miserable sinners ful of darkenesse and errour without thee neither meete to receiue the loue nor able to yeelde the obedience of thy trueth Therefore wee beseech thee in Iesus Christ to throw all our sinnes into the bottome of the sea to chase away all our darkenes with the brightnesse of thy wisedome that we may growe vp in the knowledge in the loue and in the obedience of thy most holy will And because we are here assembled to maintaine thy trueth against the errour and superstition of Antichrist vouchsafe O Lord our God to be present in this action by thy holy spirit and so sanctifie our hearts and gouerne our tongues that our corrupt affections being suppressed all things may be done in a godly zeale for thy trueth and nothing against it Moreouer for those that are come to heare graunt that as many as loue thy Gospell may be more and more confirmed in the knowledge thereof by that which shal be faithfully deliuered out of thy holy worde such as be otherwise minded wee pray thee that they may yeelde either to the manifest trueth if they appertayne to thy holy election or being none of thine that they may appeare guyltie and conuicted of a lying spirite such as is gone out into the worlde to deceyue those that will not receyue the loue of thy trueth but delight in darkenesse These things O Lord and whatsoeuer thou knowest to be good for vs we aske in the name of Iesus Christ and by that forme of prayer which he hath taught vs. Our father c. After the prayer was ended M. D. Walker entred with this preface Walker Gentlemen ye shall vnderstande that we be sent hither by authoritie to talke conferre with one called Campion an English man borne
of the weakenesse of his stile is in the Apostle an humilitie comming from the holy Ghost Charke You answere not to the Argument therefore to auoyde the cauil consider the Syllogisme againe in this sort Whatsoeuer is the worde of God is full sound and perfect it doeth neither aske nor neede pardon in any respect But the second booke of Marchabees doth both neede aske pardon in some respect Therefore it is not the worde of God Norton If you will stay a while and speake leasurely you shall haue the Argument written and while it is writing if you will haue any thing added or changed it shall be done It will be more profitable for the hearers and greater ease for your selues Camp With a good will I answere In it selfe and for it selfe it neither needeth nor asketh pardon but for circumstance In respect of dainty eares it may aske pardon Charke Why Campion shall the holy Ghost begge pardon in respect of daintie eares Camp Syr Put this in also that I say it was in respect of the stile for the forme and the maner of it Norton Well I haue put it in so Charke Let him put in all his shiftes helpes clogging his answeres as much as he will we will cast the clogges vpon his owne heeles and thus I reason agaynst all your cauils Whatsoeuer is in the worde of God is all of the holy Ghost both for matter for stile and for circumstance and the holy Ghost asketh no pardon for any of these Therfore the 2. booke of the Machabees asking pardon is not of the holy Ghost nor canonical scripture Here Campion â—…eeing hastie before master Norton had written it through out master Norton willed him to stay a little Campion replied that it was losse of time To which Master Norton answered againe that it was a gaining of the time He desired that the word all might bee inferred in the Antecedent Charke I sayd all Norton So it is and rightly set downe Camp Then I answere thus This circumstance of asking pardon is of the holy Ghost for it is a speach of humilitie proceeding from the holy Ghost as is Saint Paules speach Rudis sum sermone I am rude in speach Et non in persuasibilibus verbis humanae sapientiae Not in the perswasible wordes of mans wisedome Charke Rudis sum sermone commeth oft and rudely in and yet the alledging of it hath bene disproued long ago Neuerthelesse seeing it pleaseth you so wel it shal be a weapoÌ„ of your owne giuing to vse against your selfe For the Apostle of purpose auoyding the wisdome of mans eloquence doth iustifie that which his aduersaries called rudenesse of speach as lawfull and good Neither doth he as you imagin confesse any want or craue pardon Therefore your example is false deceitfull and vnlearned It is a trim thing for you to abuse the multitude vnder opinion of great learning and to match those that are no scriptures with scriptures sometime affirming one thing and another time another sometime that the Apostles speach is rude and the stile base and needeth pardon in respect of daintie eares and now last that it needeth no pardon but is done for humilitie whereas the holy Ghost neuer asketh pardon of man for any thing he doth for that were to bring God vnder man and make the spirit of God subiect to the allowance or disallowance of sinfull flesh Camp I answere that neither this of the Macchabees nor Pauls speach hath need of pardon in it selfe Charke It is too too much absurd to accuse the holy ghost of waste and needles speach For if there needed no pardon it was not according to the holy Ghost to craue it Camp I haue said neither this nor the Apostles speach needed any pardon in it selfe and yet it was not waste and needlesse because it proceeded of humilitie Charke Will you charge the holy ghost with dissimulation speaketh he one thing and meaneth another Camp I say it was not waste because it proceeded of humilitie to craue pardon Charke Wel I proue my assertion against this your imagined humilitie of the holy Ghost to sinfull flesh Whatsoeuer is without cause is waste and needlesse But your self confesse it to be without cause for the holy ghost to craue pardon Therefore by your owne confession it is waste and needlesse Camp I denie the Minor For there is cause For in trueth the stile is simple Charke How often haue you granted the Minor saying he needed not to aske pardon now as forgetting your selfe you say there is cause of asking pardoÌ„ For say you in truth the stile is simple Your speaches are contradictory Set it downe that yâ— aduersarie is not at one with him selfe Besides he was driuen before to grant the stile is not base or simple Camp I haue set downe no contrarietie but in respect Char. In respect is a simple shift Are not these contradictorie propositions He needeth not pardon but asketh it in humilitie and He needeth pardon for in trueth the stile is simple Camp I pray you read the place of the Maccabees Charke Thus you retire and aske moreouer that which needeth not For the place is well knowen and was read before But I will read it againe Et si quidem bene vt historiae competit hoc ipse velim si autem minus dignè concedendum est mihi This I would haue all the companie marke and vnderstand whom you labor with indirect speaches to abuse draw from the truth that whether the authour of this booke excuse himself craue pardon in these wordes for his stile or for his storie neither can be of the holy ghost because as hath bene proued at large the holy ghost faileth nothing at all in any point of speach of matter or of circumstance Thus your distinctions and cause fall together Camp I haue answered you in what respect he craueth pardon and if that cannot satisfie you leaue it to God and this companie to iudge of Charke Sure your satisfaction is verie weake farre from satisfying God that hateth such fond distinctioÌ„s to darken his word or those of the companie that seeke to be edified But you giue me new occasion to prosecute this matter What thinke you therefore of the storie of Iudith touching the dressing and decking of her selfe with apparell and ornaments fittest to deceiue Holofernes eies and what say you to her lies and praier that he might be taken with the snare of his eies looking vpon her the speaches vntrue and the action vnchaste in outward apparance were they thinke you of the holy Ghost Camp I maruell not that you so speake of me when you so speake of a blessed woman to bring so holy an action into doubt Surely you greatly offend me in so doing Charke I speake of the words and storie as it is plainly written she prayeth saying Capiatur laqueo oculorum suorum in me Percuties eum ex
away our sinnes and heale all our diseases through the righteousnesse of Iesus Christ our onely saluation Open our eyes we beseech thee that wee may at this time beholde and so frame our hearts that we may gladly embrace thy most holy trueth as thou hast left it vnto vs by thy holy seruants the Prophets and Apostles Graunt this knowledge and loue of the trueth with dayly increase not onely to vs O Lorde who through thy grace alreadie make profession thereof but also vnto all those that yet set them selues against the same that they acknowledging the trueth of thy word may cleaue to it forsaking all superstitious vanities and seeing the all sufficient righteousnes sacrifice of thy only sonne may lay hold of it denying them selues renouncing their own merites falsly named righteousnes Graunt vs these things O heauenly Father for thine onely sonnes sake Iesus Christ our alone sauiour redeemer in whose name we aske the praying as he hath taught vs Our Father c. Walker We haue in the forenoone entreated of the Canonicall scriptures and of their sufficiencie Now we haue to entreate of fayth God graunt vs grace that we may see the trueth and hauing fayth may rest in it to our endelesse comfort Let vs before we enter into the matter declare somewhat concerning the state of the question We holde therefore that we are iustified by fayth onely and that freely no other woorkes concurring for that purpose And yet we set not downe a bare and naked fayth as our aduersaries charge vs. For we confesse that fayth hope and charitie are coupled and lincked together and that loue is the greatest But we affirme that fayth onely is that instrument whereby we lay holde vpon the loue of God which is the onely foundation of our saluation By that title therefore wee exclude all mens workes and vertues as meritorious and onely looke to the merits of Christ. Camp I will declare to you my meaning also Wee are agreed that God doeth iustifie and for Christs sake onely through his grace and through his mercie alone through his Sacraments and through baptisme Thus farre we agree but herein we disagree For we say that when God doth iustifie he doth giue vs of his grace three distinct giftes fayth hope and charitie and these are as three causes of iustification and charitie a principall cause which frameth the first act in vs. We say therefore that as grace is put in vs in iustification so also our righteousnesse is enlarged through good workes and is inherent in vs. Therefore it is not true that God doeth iustifie by fayth onely Charke Campion you are not to vse your old sleight in running from the matter and loading one thing vpon an other The question is whether we be iustified by faith onely that is now that which is in question to be decided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you are not to change the state of the question Walker Well let your declaration stande for defence although we agree not For there are sundry causes of iustification finall and middle But faith is the first thing in vs that receiueth iustification and yet it is not of vs. Camp I grant that there are mo causes then one Walker Well though I be an olde man and haue bene long from the vniuersitie I meane yet to examine you in the grounds of these things and to go with you from poynt to poynt and so we shall find out our disagreement best I pray you what is the Etymon of fayth Camp It is called fayth Quia fit quod dictum est Because it is performed that is spoken as I take it Walker That is true Dicitur a fiendo quia Dominus fidelis est Because the Lorde is faythfull standing to his worde and keeping his promise with vs. But in vs fayth is a certaintie or sure perswasion and therefore it is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elenchus foundation or argument It is therefore the ground and before all other things that come after it as the foundation is before the building Camp I grant it But what inferre you hereof Walker This I inferre Fayth is the grounde and before all things that come after it Ergo it is before hope and charitie Camp In nature it is before them but it doth not iustifie before they do come Walker Prius and posterius First and last bee taken diuers wayes It is not before Tempore but Dignitate ordine Not in time but in dignitie and order Camp That is contrarie to S. Paul For he sayth Charitas est maior Loue is greater Walker You must vnderstand what Paul meaneth therby It is Maior duplici respectu It is greater in a double respect In respect of God and in respect of men and so extendeth further Camp Uery well I like your causes well but it is simplie greater and more excellent Walker Let me proceede then It is greater in that it is more necessarie to the life of man and also in diuturnitie because it neuer dieth nor hath any ende Camp I grant you all this But what are those to the matter of iustification But let me adde a thirde also that it is digâ—…ior because faith and all good workes are nothing without loue But let vs heare your argument Walker The ground is before that which is grounded vpon it and in all good order we vse to set the most worthie first Thus therefore I reason Faith is the foundation ergo before the other Camp If you meane in dignitie it is not true It is before in order but not in dignitie For the roote is not more worthie then the tree though it be afore it Walker Paul sayth Fundati radicati in fide speaking of the assuraÌ„ce they had in their saluation And it was necessarie they should be thus grounded and rooted in the faith before they could bring forth the fruits of faith The fruits were good works which were not the cause of their iustification but the effects of men engraffed in Christ iustified already this root was before the fruit Camp I grant as before In order but not in worthinesse For the fruit is more worthie then the roote Walker Omnis causa efficiens est dignior effectu Euerie efficient cause is more worthie then the effect Camp I deny that faith is the efficient cause of good works It is a cause antecedent but not efficient But we are agreed vpon this Let vs go to another argument Walk Uerie well it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sure argument of things that are not seene a thing vndoubted Camp Where is the place It is called the foundation of euerlasting life and an argument of things not seene because I knowe it is by no other argument but by fayth But what inferre you Walker You shall heare anon What is Subiectum fidei the subiect of fayth and what is Obiectum fidei the obiect of fayth In quo
whereby he is iust but whereby he hath made vs iust Walker Sinnes inherent in vs and righteousnes inherent in Christ Camp Nay I say righteousnes inhereÌ„t in vs giueÌ„ by Christ. Charke Campion ye answere not the argument but in place of answering you lay downe newe positions Your inherent righteousnes is not graunted you if it were yet it followeth not that it should bee a fellowe cause in our iustification with Christes righteousnes Camp I say we haue inherent righteousnes and Christ had not inherent sinne Charke What answere is this to my argument If we had it yet it followeth no more that it should iustifie vs then the inherent sparke and light of nature which is leaft should make vs able of our selues clearely to behold the hidden mysterie of the grace and mercie of God reuealed onely by fayth in the Gospell Camp Will you not admitte an answere Charke You are graueled It is no answere to bring a newe and false position that not applied to the argument But I will not let you rest in this starting hole you shall haue Syllogismes Our sinnes alone were of full sufficient force by imputation to condemne Christ vnto death Therefore his righteousnes alone is of full and sufficient force by imputation to iustifie vs vnto life Againe and shortly In Christ there was no inherent sinne to be any cause of his condemning Therefore in vs is no inherent righteousnes to be any cause of our iustifying Camp I dispute not how he might haue iustified but by what meanes he doth iustifie vs. Charke This is plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say the least Answere the reasons Doe my arguments proue howe he was able or rather proue they not most manifestly howe he hath iustified vs But as the Scribes Pharisees supposed some inherent sinne in Christ so you their successors suppose some inherent righteousnes in vs and we shall as truely liue by this as he iustly dyed for that Campion I deny the argument because his will is otherwise Charke Here againe is a newe proposition brought in place of an answere But I haue proued that GOD hath done it and therein reuealed his will which is most holy and most perfect in al proportion of iustice Camp I deny it For we haue inherent righteousnes Charke I would you would so answere as men might see with what iudgement ye vse so many denials But I will followe my argument and proue there is no inherent righteousnes in vs whereby we are more or lesse iustified If we haue any inherent righteousnes as a fellowe or helping cause of our iustification then the righteousnes of Christ is not alone without vs so full and absolute to our saluation as were our finnes to cause his condemnation But Christs righteousnes alone without our inherent righteousnes is de facto as full and perfect euery way Therefore we are aswell de facto iustified onely by the imputation of his righteousnes as he was condemned onely for the imputation of our sinne Camp I deny the Minor Charke You deny it manifestly against the doctrine of the Apostle Rom. 5. teaching that there was more force in the righteousnes of Christ to saluation then was in our sinne to condemnation Whereupon you are turned out of your shiftes and must confesse that as Christ was condemned onely for the imputation of our sinne without any inherent sinne of his owne so are we iustified onely by the imputation of his righteousnes without any inherent righteousnes of ours Which who so denieth he shal be found to match mans supposed righteousnes with the righteousnes of God and to exalt flesh and blood against the almightie Here Master Lieutenant signified the time was past Let vs conclude with prayer ALmightie GOD and most mercifull Father we giue thee humble and heartie thankes in the name of Iesus Christ for all thy goodnes especially for the alone and all sufficient sacrifice of Iesus Christ beseeching thee that renouncing all opinion of any righteousnes of our owne we may by faith lay holde of his righteousnes to our euerlasting saluation Also wee thanke thee for the inestimable treasure and armour of thy holy worde whereby thou makest thy children rich in all spirituall and heauenly wisdome inhabling them euen the weakest of them to triumphe against proud and bold ignorance against the deceitfull and lying spirits gone out into the world in these last times to deceiue those that receiue not the knowledge and loue of thy trueth Moreouer good Lord as it hath pleased thee to vouchsafe some blessing vpon our labours this day for which we likewise giue thee thankes so we beseech thee yet further to blesse them that the trueth may be more and more precious to thy children and that they which are yet without may either acknowledge the power and light of thy Gospell if they belong to thee or being none of thine may stand conuicted in their owne conscience as children of darkenesse and haue their mouthes stopped which they so open against the light and trueth of thy most holy word Graunt vs these things O Lorde and whatsoeuer else may serue to thy glory and our saluation through Iesus Christ our onely Lorde and Sauiour Amen Io. Walker W. Charke Imprinted at London by Christopher Barker Printer to the Queenes most excellent Maiestie Anno 1583. Flagitiosus Apostata Contentiosam tumidam aridam stramineam Lutherus in praefat in epist Iacobi Hanc epistolam S. Iacobi laudo pro vtili ae commodo habeo S. Aug. in his booke of retractations S. Hieromes wordes Euseb. lib. 3. cap. 25. Euseb. lib. 2. cap. 23. Adulterinam August contra Faustum li. 28. cap. 2. lib. 33 cap. 6. Distinct. 19. cap. In Canonicis Ad normâ—… Hieronimi August De Doctrina Christian lib. 2. ca. 8. Euseb. lib. 3. cap. 25. dubia ficta adulterina August de Ciuit Dei lib. 15. cap. 23. contra 2. Gaudent Epist. lib. 2. cap. 23. Testes Domini Distinct. 19. cap. In Canonicis S. Augustines wordes The report of them Distinct. 19. Cap. de Canonicis Hierom. Prolog Galeat epistola ad Paulinum Distinct. 20. Cap. De libellis The Pamphleter here saith that M. Day meaning the Deane of Windsor hauing belike of olde store an other Canon to reade c. But the trueth is their affirming the word Canonicall to make all writings so named to be of equall authoritie occasioned vs to reade that Canon before Distinct. 19. Cap. In Canonicis The Decretall Epistles are together numbred with the Canonicall Scriptures To the which if you ioyne the saying of Pope Agatho Distinct 19. Cap. Sic Oâ—…es which is neere to it All the Sanctions of the Apostolique Sea are to be taken as established by the deuine voyce of Peter him selfe sayeth Pope Agatho To the which if you ioyne this which Pope Leo magna voce with a great voyce saith here woulde you not thinke that Sathan or Beelzebub bellowed out most horrible
sentences out of the Greeke Testament and Doctors once or twise our selues wee offered the Greeke Testament first and afterwardes Nazianzene in Greeke to Campion to reade that he might credit his owne eyes and that we alleaged their wordes truely But he refused to reade in the Greeke testament altogether as them selues do here confesse And when Saint Basill and Nazianzen in Greeke were offered to him to reade he said once or twise I knowe I knowe it is as ye haue alleaged which we tooke to be a shift to auoyde the reading of it him selfe But when he was vrged Master Stollard who stood by tooke the booke and held it to him he read but so softly as it were to him selfe that wee may with good conscience protest before God that we heard not one word so farre off was it that he read skilfully in the hearing of all the auditorie as they doe write But surely whosoeuer did knowe Campions vayne may thinke that hee would haue read in the hearing of al the auditorie in deede had he had any knowledge in that tongue and not so haue whispered to him selfe or in Master Stollardes eare Truthe it is that he saide Let this man witnes whether I can reade Greeke or no. But why did hee not reade so that not he alone but that all we might haue bene witnesses thereof But saye they Master Stollard said hee read very well They onely heard him so saye belike for of truth he said to vs If he did reade at all he read the worst that euer I heard which some of vs thought that Master Stollard spake for that wee hauing read those fewe wordes of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once or twise before the booke was giuen Campion he might seeme out of his memorie to haue repeated them rather then to haue read them out of the booke Nowe that we should be in any admiration hereat as they write what cause was there For that we should aske him why he did not so much before who heard him then not reade one word or that the Deane of Pauls confounded should say We confesse you can reade Greeke or that there was any cause giuen why we should blush or be confounded are most impudent lies and most meete for such reporters Nay rather may all Papistes blush for Campions sake who making such a chalenge as though he had had all knowledge in all learning and languages when it came to the triall vpon conscience of his ignorance durst not reade openly one short sentence in Saint Basill or Nazianzen the bookes being of a large and faire print Surely wee before our comming thither vpon Campions owne bragging challenge and booke and other mens reportes of him thought wee should haue bene sore incumbred by his learning and ouermatched by his knowledge in the tongues so farre off was it that wee meant to make any ostentation therein towardes him as they write but vpon experience and triall with him we found him not to be that man that we looked for and went away with that opinion that the booke which was so sodainely after his bragging chalenge put in print was none of his writing much lesse penned by him as he was in his iourney as he reported him selfe but that it was elaborate before by the common and long studie of all the best learned Iesuites to serue at all oportunities To the same effect is the report of Sherwin who looking vpon the Greeke Testament and reading neuer a worde goeth yet away thereby not onely with the commendation of a man very well seene in the Greeke and Hebrew tongues but also of singular modestie and contempt of all praises as seeking to be accounted ignorant in that wherein he had great skill For that they would haue the cause of his not reading to be for that he was willed to hold his peace is very ridiculous for he did oft speake after he was so willed to holde him selfe contented and then he was specially desired to reade and not to holde his peace But we thought the truthe to be that when Sherwin had alleaged out of the second to the Ephesians after the olde translation Creati in bonis operibus we were created in good workes and the originall Greeke being shewed vnto him when he found it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad bona opera created to do good workes he looked in the beginning and in the ende of the Greeke Testament trusting as wee thought that if he might haue found that it had bene printed in any place where the Gospel is preached hee might after Campions exāple haue made a challenge to the print as false which is now become a speciall shift of the Papistes and the last refuge when all other do faile but when he did see that it was Plantines print hee held his peace Notwithstanding we do not thinke but that Sherwin could reade Greeke the ignorance wherof we neither obiected to any nor did make any ostentation as they write of any our knowledge therein Only we offered the bookes them selues vnto Campion that his owne eyes might bee witnesses that the auncient fathers both Greekes and Latines did teache iustification by faith alone euen as we do By which occasion God as wee thinke by the opening of his ignorance meant to controll his vaine glorious bragging of all knowledge and habilitie to deale with all men Thus much and to much of this matter were it not that the reader may hereby vnderstand what vantages these writers and reporters doe take vnto them selues yea and by speedy and continuall spreading and beating of the same into the eares and heads of many do much preuaile also vntill time the mother of truthe shall discouer their vntruthes But we may by no meanes dissemble another matter by these Pamphleters sore laide to our charge Saint Augustine in the fourtenth chapter of his booke De fide operibus was by some of them in our conference as we thinke alleaged as against our doctrine of iustification by faith alone but in that confusion of many speaking at once it was not greatly by any of vs marked or said vnto that we remember But the authors of the Pamphlets do report this place of Saint Augustine as by them of al other most effectually alleaged against vs. Their words be these Unto this was added by the Catholikes the authoritie of Saint Augustine out of his booke De fide operibus and the fourtenth chapter where he hath registred that this doctrine of Iustification by faith onely was an heresie taught in the Apostles time for reformation whereof he declareth that Saint Iohn Saint Peter S. Iude and Saint Iames did write their Epistles wherein they so much inculcate the doctrine of good workes Thus they write thus they whisper in euery eare open vnto them to the slander of vs and our doctrine of iustification by faith onely as not onely an errour but an heresy also But wee doe
erre about the matter of resurrectiō the church of Galatia about the matter of iustificatiō Camp The Apostle though he wrote to all yet he meaneth but some fewe of them And what are these to the whole Church being but particular churches the militant Church of Christ cōprehendeth y◠who le nūber of churches on earth As for y◠error of y◠church of Galatia it was no otherwise reproued then as preachers are wōt to reproue who are wōt to rebuke al for some y◠are faulty Goade In deede you say some thing concerning that of Corinth I grant that the error was not so generall For he said Quidā inter vos c. Certaine amongst you c. But for the Galathians it was otherwise For the whole Church was iustly reproued according to that O you foolish Galathians who hath be witched you that you should not beleeue the truthe These wholy fell were not particular mēbers but whole Churches planted by the Apostles them selues replenished with speciall giftes of the holy Ghost And if these faded in the Apostles time in so great a matter what priuilege haue any other churches since y◠they shuld not likewise erre so cōsequētly what priuilege hath y◠militāt church Camp Make your argument then we shal see what ye will conclude Goade So then I make mine argument Whatsoeuer congregation doth erre in matters of faith is not the true Church But the Church of Rome erreth in matters of faith Ergo the Church of Rome is not the true Church Campion This is from the question M. Lieutenant might doe well to put vs in minde of the question Goad I remember the question well I bring an instance according to your meaning because you in saying that the Church cānot erre meane y◠the church of Rome cānot erre this priuilege agreeth not to y◠church of Rome which you say is y◠true Church Campion I deny your Minor The Church of Rome hath not erred You suppose the Church of Rome to be y◠true Church and I beleeue it Goad In deed I only suppose it for disputatiōs sake beleue it not but y◠errors are infinit I should weary my self al y◠company to rehearse many I omit inferior errors of lesse waight and moment and come to those that shake the foundation of faith Campion We shall then runne into all controuersies bring some proper errour that I my selfe shall coufesse to bee an errour that the church of Rome holdeth Goade Why a general must be taken away by particulars Campion That is true Goade Then I reason thus It hath erred and doeth erre in the foundation touching saluation by Christ Ergo it is subiect to errour Campion It doeth not God forbid it should But if you will properly proue it hath erred shewe me that some generall Councill hath erred Goade Well I will followe you in this poynt The Councill of Trent hath erred in m◅ny poyntes of doctrine and namely in the matter of iustification ergo a generall Council hath erred Campion I deny the Antecedent c. Goade It ascribech whole or part of righteousnesse to be inherent in our selues But this is an errour Ergo it errcth in iustification c. The very words I do not remember but this is the effect of the doctrine that Inhaerens iustitia est pars iustificationis That inherent righteousnesse is a part of iustification Campion The Councill hath no such wordes or if it haue it doth not ascribe any thing to righteousnes cleauing in our selues as of our selues but as giuen of God In deede it is in vs but as y◠gift of God As there are vertues faith hope charity which must be in vs seruing to this righteousnes which yet are not of vs. Goade Whatsoeuer is in vs that must iustifie vs before the iust iudgement of God must be perfect But our righteousnes is not perfect Ergo our righteousnes cānot either in whole or part iustifie vs. Campion I answere your Maior it must be perfect according to that perfection that God requireth of vs in this life Goade This is most corrupt For God wil haue a perfect vndefiled righteousnes such as he hath set downe in his own law Qui fecerit c. He that shall do them shal liue in them Gal. 3. Againe Maledictus est omnis qui non permanserit in omnibus quae scripta sunt in libro Legis vt faciat ea c. Cursed is euery one that abideth not in all thinges that are written in that booke to doe them c. Campion I say God doeth not exact such a perfect righteousnesse according to the lawe for we are deliuered from that by Christ c. Goade Then we must rest on Christ alone but if we will be iustified by any part of righteousnes in our selues it must be perfect For Gods iustice alloweth no vnperfect righteousnes Doe you thinke you can fulfill this law c. Campion Yea that I can Goade Can you loue God aboue all things your neighbour as your selfe Can you loue him with all your heart with all your soule and with all your strength Campion I can For when I preferre God before all things and loue him chiefely I loue him aboue all Fulke Note that Blasphemous absurditie Goade If a man may fulfill the lawe to iustification then Christ dyed in vayne Campion What now shall we haue hissing c. Goade Sure it is worthy of hissing and of blusshing too if you had any feare of God before your eyes or conscience I praye God make you to vnderstand the absurdities that you holde that you may be ashamed of them and renounce them Campion Why is euery motion to sinne deadly sinne c. Goade You are like the Pharisee that thought the keeping of the law to consist in the outward letter What say you is not cōcupiscence the motions of the flesh against y◠law of God sinne Campion No that they are not for if I being tempted refraine my selfe and when I haue a motion to euill bridle my selfe from it as if I see my neyghbours goods and haue a motion to steale and do not do I not herein loue my neighbour as my selfe If a man bee in the Queenes Iewell house where he may take some precious thing and bridle himselfe of it and abstaine shall this man be condemned What wil you cōdemne a man for euery litle tentation It is a good thing to be tempted c. Iam. 1. Blessed is he that endureth temptation Goade Ye abuse the place For it is vnderstode of afflictions And as for concupiscence it is the transgression of the law Thou shalt not lust ergo it is sinne But I will leaue this as impertinent to the purpose Consider that notable place in the ende of the fift chapter to the Corinth Epist. 2. Him that knewe no sinne he made sinne for vs that we might be made the righteousnesse of God in him not in
must eate The wordes which the Apostle vseth here are both the imperatiue mode in the Greke text Let him examine him selfe and let him eate and drinke Campion I graunt there are two precepts but this is the summe and ende Vt dignè edat That he may eate worthely Fulke Here is the booke see it and reade it this is the originall giue him the booke it is a reasonable great printe Campion You are stil vrging me to reade Greeke what childish dealing is this can I not see the imperatiue mode aswell in the Latine as in the Greke shall this disaduantage the cause I haue I thanke God and you shall know it asmuch Greke as wil serue my turne and when there is occasion to vse it I will shewe it But is not the Latin toÌ„gue as good a toÌ„gue as the Greeke c. Fulke You were best confesse your ignorance We make not tongues the measure of the truthe but we bring the originall to preuent your cauillations and your finding faulte with translations But I will deale with you with an other argument The whole Church did thinke it necessarie for infantes to receaue Ergo the whole Church hath erred c. Campion Nowe we shall haue a question whether infantes may receaue so we shall runne into all questions Fulke Not so But I will proue that Innocentius Bishop of Rome and all the Church with him as S. Augustine confesseth held this error that it is necessary for infantes to receiue the communion which you your selfe holde to be an error seeing you affirme it is not of necessitie by Christes commandement that any lay men should receiue it You shal heare the wordes of Augustine and of Innocentius both as Augustine citeth them Why are you afraide of the place before you come at it let me reade it Saint Augustine citeth the wordes of Innocentius out of his Epistle to the Bishops of Numidia Lib. 2. ad Bonifacium contra duas epist. Pelag. cap. 4. Haec enim eius verba sunt Illud vero quod eos vestra fraternitas asserit praedicare paruulos aeternae vitae praemijs etiam sine baptismatis gratia posse donari perfatuum est Nisi enim manducauerint carnem filij hominis biberint sanguinem eius non habebunt vitam in semetipsis qui autem hanc eis sine regeneratione defendunt videntur mihi ipsum baptismum velle cassare For these are his wordes But where as your brotherhoode affirmeth them to preach that litle children may be rewarded with the gift of eternall life euen without the grace of Baptisme it is a very foolish thing For except they shall eat the flesh of the sonne of maÌ„ and drinke his blood they shall haue no life in them selues But they which defende this vnto them without regeneration seeme to me that they wil make frustrate baptisme it selfe Upon which wordes of Innocentius Saint Augustine inferreth Ecce beatae memoriâ—… Innocentius papa sine baptismo Christi sine participatione corporis sanguinis Christi vitam non habere paruulos dicit Behold the Pope Innocent of blessed memorie saith that litle children cannot haue life without the participation of the body and blood of Christ. In these wordes Saint Augustine sheweth the generall practise of the Church was that infantes should receaue because it was thought necessary vnto saluation Campion It was onely a practise it was no opinion of necessitie of saluation Fulke Saint Augustine writeth against the Pelagians that held that Baptisme was not necessarie for infantes and that infantes might be saued without Baptisme against whome he reasoneth thus Infantes cannot be saued without they receaue the communion but they cannot receiue the communion vnles they be first baptized ergo infantes cannot be saued vnlesse they be baptized And to proue that they cannot be saued except they receaue the communion he alleaged the decree or diffinitiue sentence of Innocentius Campion Saint Augustine sayth not that the whole churth thought it necessarie to saluation But when Innocetius commanded that infantes should communicate it was but a necessitie of the commandement the necessitie was not in the thing but to keepe the vnitie of the Church and so no error of faith but a lawful practize of the Church but shewe the decree Fulke You haue heard the wordes of Innocentius out of his synodicall Epistle and thus Saint Augustine citeth his decree Ecce beatae memoriae Innocentius papa sine baptismo Christi c. Lo Innocentius the Pope of blessed memorie c. Campion There is no such decree I will beleeue none of your notes He saith they be damned vnles they be baptized but he sayeth not they be damned except they receaue the communion Fulke He saieth both you shall see the booke seeing you will not credit my notes Goade Upon supposition as before I will suppose as you beleeue coÌ„cerning the Church of Rome The head as you hold him of that Church hath erred in matter of faith ergo the Church being the members are subiect to error Campion I denie your Antecedent Goade Saint Peter did erre in faith and that after the sending downe of the holy Ghost vpon him and the rest therefore the principall head of the Church as you accompt of Peter Campion He did not erre in faith I knowe the place Gal. 2. It was a matter of manners not of doctrine For it was but a litle dissimulation Goade It was matter of doctrine for it was somewhat concerning that where about the CouÌ„cill was gathered at Hierusalem touching Circumcision Campion Ye vtterly mistake it for it was about the obseruation of the Lawe by the Gentiles and not concerning Circumcision Goade I nowe well remember it was not directly about the question of Circumcision But it is certaine Peter was in that error that the Gospell pertained not at all to the Gentiles vntill hee was reformed by vision Act. 10 For then at leÌ„gth he said Nunc tandem comperio c. Now at length I finde c so hee was for a time in error But for the place Gal. 2. it is saide Non ambulauit recto pede ad veritatem euangelij Hee walked not with a right foote according to the truth of the Gospel c. Camp It was but a small matter of dissimulation in maners Goade The text saith Paul withstoode him to the face because he was blame worthy and iustly to be reproued therefore it was no small matter And Augustine against Hierome De Petro iure reprehenso Epist. 19. doth iustifie this open reproofe by S. Paul though Hierome laboured to lessen this faulte c. Campion And so do I. But this proueth not that it was any matter of faith Fulke It was against the truthe of the Gospell Truthe is contrary to error Ergo it was an error of faith Camp I haue saide the faulte was in maners for dissimulation When I sawe that he did not walke well or right c. as at
tantum loco esse potest veritas autem eius vbique diffusa est c. The body of Christ wherein hee rose againe from the dead can be onely in one place but the trueth of Christ is spread euery where Campion All this is true according to nature but in the sacrament it is a miracle Goade Augustine denieth any miracle to bee in the Sacramentes therefore you can not flee to miracle The very words I nowe remember not but I am sure I haue read it to that effect Fulke His wordes are as I thinke Sacramenta honorem vt religio sa habere possunt stuporem vt mira habere non possunt Our Sacraments may haue reuerence as things religious holy but they can not be wondered at as things straunge miraculous Goade Peter saith Act 3. Whome the heauens must holde till the restauration of all things Campion What will you make him a prisoner nowe in heauen must he be bound to those properties of a naturall body Heauen is his palace and you would make it his prison Goade They are the wordes of the holy Ghost Whom the heauens must conteine vntill c. It becommeth not you so to iest at them and specially considering your state being a prisoner ye should not so play with the worde of God I see nowe the modestie I heard reported to be in you is cleane contrary I would to God you would make more conscience in speaking more reuereâ—…ly of such Diuine matters Campion I am a prisoner for religion but touching Christ his bodie why I pray you might not thaâ—… same naturall bodie which by nature being heauy and yet ascended vpward steppe by steppe and pearced those thicke Christall heauens which are harder then any christall walked vpon the waters and â—…orow the doore being shut why may not the same â—…y like 〈◊〉 〈◊〉 many places at once Fulke It were a hard matter for you to prooue that the heauens are harder then christall Campion I can proue it Goade The text doeth not say that hee came thorowe the doores being shut but hee came when the doores were shut the doores by his diuine power giuing place to his body as the brasen gates in the Actes did vnto Peter of their owne accorde Besides these other thinges you speake of they were extraordinarie workes c. CaÌ„p The text is plaine that he came in by a great miracle Fulke First there is no wordes in the â—…xt to enforce a miracle notwithstanding I am content to graunt that he came in miraculously which might bee either the doores opening of their owne accord vnto him as was saide they did vnto Peter or by giuing place vnto his diuine power Camp If he neither came thorowe the doores nor wrought a miracle how came he in Belike he played some iugling tricke Fulke That is a vile blasphemy It appeareth you haue great reuerence of Christ that speake so blasphemously of him and beare no more reuerence to his holy worde Campion Why what would you call it if it were not a miracle it must be some such thing Fulke It might be a miracle though he came not thorow the doore for he came after the doores were shutte Is it a necessarie consequence to say such a one came in after the doores were shut ergo he came thorow the doores What tempus is the verbe Campion I thinke it be the Aoriste Fulke The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray you what tempus is it Campion The perfect tempus euen as clausis the Latine worde is Fulke But you did English it before the doores being shut which is the present tempus Campion You know it is the phrase of our English speach Fulke Our Englishe phrase will beare as well after the doores were shut Here Master Lieutenaunt shewed them the time was past and so they left off William Fulke Roger Goade A remembrance of the conference had in the tower with Edmund Campion Iesuite by William Fulke and Roger Goade Doctors in Diuinitie the 23. of September 1581. as foloweth The assertions of Campion were these 1. Christ is in the blessed Sacrament substantially very God and very man in his naturall body The 2. After the wordes of consecration the bread and wine are transubstantiated into the body and blood of Christ. FIrst Master Lieutenaunt in a short and pithie speache exhorted Campion to consider what great fauour her Maiestie shewed him that hee might haue conference with the learned to reforme his errours when they shoulde bee playnely conuinced out of the worde of God c. Campion I do acknowledge that I am beholding to her Maiestie If she haue appoynted this conference to instruct me thinking me to be out of the way I can not but be thankefull to her Maiestie for the same Yet I protest being resolute in my conscience that I come not with my minde so suspended as to doubt of my cause but my intent is to doe you good as you would instruct me so would I instruct you as you would drawe me so would I drawe you Therefore take my intent in good part as I would do yours I come to giue an accoÌ„pt of my faith I am not vnresolute This said he crossed himselfe after his superstitious maner Fulke Let vs begin with prayer O eternall and most mercifull God we humbly thanke thy Maiestie that thou hast lightened our mindes with the knowledge of thy trueth we hartily beseeche thee to confirme encrease our faith alwayes in the same and at this time graunt that we may so defende thy trueth that thou mayest haue the glory the obstinate heretike may be confouÌ„ded the weake may be strengthened we all may be edisied in Iesus Christ through whome we make our prayers and to whome with thee and the holy Ghost the Spirite of trueth be all honour and glory Amen We are earnestly moued because of the confusion the other day that it might be auoyded nowe to desire that we might haue some Moderator if we might intreate any of these learned men that are present to take the paynes otherwise that it might please Master Lieutenaunt when one argument is done to commaunde vs to go to another And also when we haue accepted an answere not to suffer the aduersarie to carie the matter with multitude of wordes so that we be neither forced to leaue our argument as though we could followe it no longer nor the aduersarie permitted with large discourses to spende the time vnprofitably contrary to the right meaning of this conference But before we enter into the matters appoynted wee haue to discharge our credite for the authoritie of the Fathers whom we alleadged the last day in the afternoone when wee had not the bookes ready to shewe because the question was then vpon the suddaine both chosen and disputed vpon all within two houres whereupon we promised to bring the bookes as this day because the aduersarie would not credite our allegations
written in our note bookes some of them more then twentie yeeres a goe not to deceiue the Papistes but to helpe our owne memorie The first place that I haue to shewe is out of Saint Augustine de Baptismo contra Donatistas lib. 2. cap. 2. Quis autem nesciat c. as before in the first dayes conference Camp You might haue spared this labour for of this place I did not doubt my answere was c. vt supra Fulke We haue your answere let vs haue no repetition Campion The greatest matter that was doubted of was the decree of Innocentius coÌ„cerning the communicating of infants the second Councill of Nice and the prayer at the latter ende of euery Council You must proue these three to be erronious Fulke I haue proued them already I am nowe onely to shew that the bookes theÌ„selues agree with my written notes I would haue shewed you them all in order though you had not put me in minde The decree of Innocentius cited by Saint Augustine conâ—…ta 2. epist. Pelag. ad Bonifacium lib. 2. cap. 4. Haec enim eius verba sunt c. vt supra These are the wordes of Innocentius concerning the communicating of inâ—…ts S. Augustines wordes vpon the fame are these Ecce beatae memoriae Innocentius c. Behold Innocentius of blessed memorie c. Campion This is plaine I will answere you Fulke We haue your answere Campion You read not so much afore Fulke I haue read no more nowe then I did before out of my note booke Campion Mine answere is to deny that Innocentius maketh it necessary for infants to communicate Fulke We haue your answere before I come onely to discharge my credite for alleaging the booke truely Campion Mine answere was that it was neuer simply necessary but necessary according to the praetize of the Church Fulke What neede these repetitions Campion I must declare mine answere Fulke We haue it already Campion You come to appose mee as if I were a scholer in the Grammar schoole Fulke You thinke by multitude of wordes to carry away the matter but you shall haue no such scope as you had the last daye Campion You are very imperious I trust I answered you sufficiently the last day Fulke The other day when wee had some hope of your conuersion we forbare you much and suffered you to discourse contrary to the order of any good conference whereupon it hath bene giuen out by some of your sect that you had the best part because you had the most wordes And therefore nowe that we see you are an obstinate heretike and seeke to couer the light of the trueth with multitude of wordes we meane not to allow you such large discourses nor to forbeare you as we did Campion You are very imperious to day whatsoeuer the matter is My answer I am sure was sufficient to any thing you could bring you neede not to be so imperious I am the Queenes prisoner and none of yours Fulke Not a whit imperious though I will exact of you to keepe the right order of disputation What your answeres were the last day it is well knowen to so many lawefull witnesses as were present beside they are registred out of your mouth they were euen such as are like to proceede from a Fryer full of impudencie and garrulitie Campion Well I must beare this at your hands and much more You charge me with multitude of wordes may I not adde vnto my answere Fulke We haue heard your answere before we are not now to dispute the matter againe but to deliuer our credite for the allegations Campion Doe forwarde then Fulke This was the second Of the forme of prayer after the Councill which is this Te in nostris principijs c. vt errori indulgeas c. We beseech thee in these our beginnings c. that thou wilt pardon our errour And againe Et quia conscientia remordente tabescimus ne aut ignorantia nos traxerit in errorem c. And because our owne consciences accusing vs we doe faynt least either ignorance hath drawen vs into errour c. As was alleadged in the first dayes conference Camp Where you inferre that the Councill asked forgiuenesse of their erronious decree they meant not any errour of doctrine but of wordes whatsoeuer had bene spoken against the decree before the determination of the Councill as many wordes might be before vsed which after the Councils determination it was not lawfull to vse Fulke They feare least ignorance might haue drawen them into error or headlong Will driuen them to decline from Iustice therefore they desired pardon euen for their erronious vniust determinatioÌ„s if any were which were needeles if none could be Camp I say they prayed for those that before the determination of the decree were in errour or for those that spoke against the decree before it was concluded as when thinges are disputed of doubtfully many things are spoken amisse as if any wordes be spoken here to conuert an other c. Goade You are full of similitudes and as euill you applie them It is well that you make no more accompt of general CouÌ„cils for by your similitude you make a generall Councill no better then this meeting Campion I doe not make this and a generall Councill a like Fulke The next place was cited out of the second Council of Nice which decreeth that Angels and soules of meÌ„ haue bodies are visible are circumscriptible Actione 5. Sanctus dixit de Angelis c. Campion Let me haue the booke Fulke You shall haue it when I haue read the place De Angelis Archangelis eorum potestatibus quibus nostras animas adiungo ipsa Cathol Ecclesia sentit esse quidem intelligibiles sed non omnino corporis expertes inuisibiles vt vos Gentiles dicitis verum tenui corpore preditos aerio siue igneo vt scriptum est Qui facit Angelos suos spiritus ministros eius ignem vrentem sic autem multos sanctorum patrum sensisse cognouimus QuoruÌ„ est Basilius cognomento Magnus beatus Athanasius Methodius qui stant ab illis Solummodo autem Deus incorporeus informabilis Intelligibiles autem creaturae nequaquam ex toto sunt incorporeae inimitabiles Pictura existunt quare etiaÌ„ in loco existunt circumferentiam habent Quanquam autem non sunt vt nos corporeae vtpote ex quatuor elementis crassa illa materia nemo tamen vel Angelos vel daemones vel animas dixerit incorporeas Multoties eniÌ„ in proprio corpore visi sunt sed ab illis quibus dominus oculos aperuit Nos igitur eos noÌ„ vt DeuÌ„ sed vt creatur as intelligibiles ministros Dei non tameÌ„ vt verè incorporeos pingimus colimus Quod auteÌ„ hominis formae pinganturin causa est quod in ea visi sunt si quaÌ„do ministeriuÌ„ Dei apud homines obierint Tharasius
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
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
Queenes Maiestie was it I pray you so outragious in the Latine tongue as seuerally to admonish Master Campion him selfe without the vnderstanding of the common auditorie for one of vs to say Qui hic mos est mi homo Quis hic gestus Et loqueris pultas fores Gloriosus miles Proijcis ampullas sesquipedalia verba We may bee bolde to saye that considering Master Campions bragging in English and the admonition of the other in Latine there was no such outrage as they doe note But this they much disdaine that he sayde once Os impudens Truth it is but vpon his often and fierce affirmation that all the printed bookes of Luther in Englande were false and vpon Poundes odious interpellations as we knowe you to be a good Terence man and his most scornefull lookes through his fingers staring vpon him cōtinually whiles he was reasoning with Master Campion to put him out of his memorie hee being offended both with Poundes mockings wordes and lookes and with Campions shameles sayings brake out with Os impudens as he thinketh most deseruedly on their partes Yea but he vsed the word obgannire or oggannire Hee denieth not but comming by commandement to conferre with Campion onely when two or three of them spake together and many other of them muttered and sometime brake out into scornefull laughter he sayd Siccine tam multos oggannire obstrepere This is the rage and railing wherewith the Pamphleters do charge him They say that he by a Commissioners checke put the priests that would haue spoken and Master Sherwin to silence The trueth is that though we were sent onely to Master Campion at that time yet others did speake sometime and Master Sherwin specially very much almost as much as did Master Campion Whereupon not we but Master Lieutenant told him that he should be dealt with another time and willed him then to quiet himselfe Hereupon it is that the Pamphleters say wee should haue vsed them as the Queenes prisoners Wee say they should haue remembred and behaued them selues as becommed prisoners and not as Ruffians in all libertie or licentiousnes rather as they in deede and specially Master Campion in the forenoone behaued himself And yet the Pamphleters are not ashamed to write The Catholikes vsed no such wordes as did the Protestants and one of them specially but being passing modest went directly and soberly toche cause And againe God gaue Master Campion speaking very mildely as hee euer vsed such modestie in answering Thus write they c. Then surely his speaking did much differ from his writing as is to bee seene by that his chalenge and booke the most bragging and vaine glorious that euer was written Nowe Sherwin hath his contrarie commendation of whome they write thus But Master Sherwin like him selfe with excellent courage spake Master Sherwin here notably tooke the aduantage Crosse blowes were continually giuen to the Protestantes by Master Campion and Master Sherwin Master Campion and Master Sherwin framed their reasons exceedingly well with many such like commendations But of vs they write The Protestantes shufled vp the matter They answered to an argument of the Catholikes there be foure termes in this syllogisme and no further answere Silence here was their answere M. Daye hauing belike of olde collection an other place in store spent much time in that impertinent question The Deane of Paules when he could doe naught els grinded with his teeth for despite rage And so the Catholikes by the iudgement of those that were not wholly wedded to will did get the goale Scilicet But the Pamphleters labour about nothing more then to deliuer Master Campion from the note and blemish of ignorance in the Greeke tongue whereof one of them writeth thus The Deane of Paules and Master Beale shewed great ostentation towardes Campion in offring him a Greeke Testament to reade a text of Paul To whome Master Beale said Graecum est non potest legi calling vpon him to reade if hee could c to the others vtter defacing if he could haue procured it But our good Lord gaue the other such modestie in answering him as al indifferent persons were edified by it And refusing there to reade wherby Beale and the rest were flatly then persuaded it was for lacke of skill in the ende it fell out that Saint Basill was offered him in Greeke and the booke holden him by a minister wherein he read skilfully and by the hearing of all the auditorie confessed the text to be as they alleaged it answering it as before And withall quoth he let this man witnesse whether I can reade Greeke or no who in open hearing answered Uery well Whereupon being confounded We confesse quoth the Deane of Paules you can reade Greeke whereat some might haue blushed if they had had any such good humour in them Thus writeth one of them Another of them reporteth the matter thus It happened in processe of their disputations by occasion incident there was talke of a text of Scripture which forsoth must bee viewed by Master Campion to make the matter most plausible as the Protestāts imagined they caused a Greeke testamēt to be brought vnto him which he refused to take saying merily to his contrarie it shal be yours At which doing many laughed condemning him for ignorance of the tongue and therefore gestingly by the Protestants it was said Graecum est non potest legi It is Greeke perhaps it cannot be read Whereunto Master Campion gaue no answere but rested at the matter as a man vnable to reade Greeke or to vnderstand the same But it chaunced not long after that the Protestantes as they had prepared before were to alleage a place out of Saint Basil the Greeke doctor and againe thinking to giue the Catholikes another bob they commanded againe the booke of that ancient father to be giuen to Master Campion that he might reade whome before they derided as not able to doe the same But he tooke the booke and hauing one of their ministers at his elbowe both read and gaue the sense of the writer and bad him beare witnes that hee was able to reade and vnderstande Greeke whereat there was some admiration made among the Protestantes and he was demanded why hee did not so before who mildely answered that the print was ouer small Why saide they had you not declared so much before that had bene sufficiēt The like triall they made of an other Catholike to wit Maister Sherwin who by report of his fellowes and companions is very well seene in the Greeke and Hebrewe tongues yet hee tooke the booke and viewed it but openly did not reade which was imagined that he did to be accounted ignorant in the tongue or rather for that he was willed to holde his peace for that there should bee other times to talke Thus they write of this matter farre more largely and earnestly then of any other But the truthe is that when we had read the
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