Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	amen_n	jesus_n	lord_n	1,685	5	3.6084	3	false

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

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 argumēt 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 whē 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 ●…nough 〈◊〉 the 〈◊〉 ●…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 ●…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 t●…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 co●…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

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 inherēt in vs giuē 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 norm●… 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 O●…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

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 y● 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 thē 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 a●…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 cōsecrated 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 thē 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 consecratiō Fulke He speaketh of the wine in his hande for whereto els hath the pronowne this relatiō 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 vinū post resurrectionem bibit perniciosam quandā 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 autē ait vitis quae certè nō aquam sed vinū 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

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 dig●…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 assurāce 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

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