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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	church_n	err_v	1,649	5	9.6490	5	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

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

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

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 tōgue as good a tōgue 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 mā 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 memori●… 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 cōcerning 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 Coūcill 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 lēgth 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

that but let it be tryed by the authority of the Scriptures not the proper witnesses of any but common to both let matter with matter cause with cause and reason with reason trye it c. And Hierome writing to Laeta de institutione filiae fol. 58. willeth not to reade some without doubting and other some warely but he sayth Caueat omnia Apocrypha Let her beware of all the Apocrypha which he nameth in Prologo Galeato Et si quando ea non ad dogmatum veritatem sed ad signorum reuerentiam legere voluerit sciat non eorum esse quorum titulis praenotantur multaquè ijs admixta vitiosa grandis esse prudentiae aurum in luto quaerere And if at any time she will reade them not for the trueth of opinions but for the reuerence of signes let her knowe that they are not theirs whose titles they beare but that many vitious thinges are mixt with them and that it is a point of great wisdome to seeke out golde in dirt Loe here you see that he biddes her to beware in the reading of them Camp The Scripture is principally to be admitted but I would we might haue an argument Walker Then thus I reason That which he biddeth to beware of is not to be holden authenticall But he biddeth to beware of the Apocrypha Ergo the Apocrypha is not to be holden authenticall Camp Apocrypha are taken two wayes First for those bookes which are doubted of and then for such bookes that are not allowed Such were the prophecie of Enoch Iacobs testament and such like which he calleth Somniolenta deliramenta vitiosa c. of those Hierome speaketh in this place and not of those others For what point is there in Ecclesiasticus the booke of Wisdome that is to be found fault with that is vitiosū not good Walker They are called Apocrypha that are not in the Canon receiued and allowed to haue proceeded vndoubtedly from the holy Ghost these Apocrypha are forbidden to be read And Hierome in praefat in lib. Reg. saith Hic prologus scripturarum c. Si quid extra hos est inter Apocrypha est ponendum c. They are not in the Canon therefore Apocrypha are onely to be read Camp Woulde Hierome forbid the gentlewoman to reade Ecclesiasticus where there are giuen so many morall precepts Non sunt in Canone Hebraeorum sed in Canone Christianorum They are not in the Canon of the Hebrewes but they are in the Canon of the Christians Walker They may be read for morall Lessons but not for matters of religion which must be proued by Canonicall scripture What say you to the second booke of Macchabees Thinke you that to be holden for Canonicall scripture Camp I thinke so What should let Walker What say you to that sentence 2. Macch. 12. thrust into the text Salubris est oratio pro defunctis and to that which followeth Et si quidem bene vt historiae competit hoc est vt ipse velim sin autem minus digne concedendum est mihi And if I haue done well and as is meete for a storie this also my selfe did wish c. Camp It is marueile that you should say that it is thrust in Walker It is noted so by other and the duetie of an historiographer is to reporte things done truely and plainely without arguing like a Logitian but he sayeth Ergo salubris est oratio pro defunctis Therefore prayer for the dead is healthfull which appeareth first to haue bene set in the margent But howe auoyde you the last Can such asking of pardon be of the holy Ghost wherein hath hee fayled or of whome shall hee be pardoned Camp The interpreter asketh pardon of his speach for his style and not for the doctrine The holy Ghost asketh no more pardon then Paul did when he saide Rudis sum sermone I am rude in speach when he spake in a base and lowe stile Charke Campion howsoeuer you labour to auoyde the direct course of disputation and haue obteined some change of the question I must call you home by and by Notwithstanding I minde a while to followe this your course and to finde you out in your owne trace where I maruaile howe you dare thus speake in this assemblie For what a blot is it to the holy Ghost to affirme he should aske pardon and to the Apostle Saint Paul to say his stile to the Corinthians is a base and lowe stile But to vse no further preface I will thus proue that the 2. booke of the Macchabees was not indited by the holy Ghost Whatsoeuer needeth pardon either for matter or maner was not indited by the holy Ghost But the story of the 2. booke of Macchabees needeth pardon either for matter or maner Therefore it was not indited by the holy Ghost Camp This man would be angrie with me if he knew why Charke If I woulde knowe I not why to be angrie with you a notable and vowed enemie of the trueth of God and a seditious man against the state But I come not to deale with your person but against your errors Answere the argument Camp I say the writer of the Macchabees asketh pardon of his speach neyther doeth Paul blotte the holy Ghost when he saide that he was rudis sermone that he spake not so eloquently nor so finely as sometimes he might Charke You answere not directly and beside you affirme an error For S. Paul craueth no pardon for his stile but setteth his plainesse against the set and curious speach of the false Apostles who did come in gay apparance and shewe of wordes as if they had had al the power of trueth that might be and yet in this plaine style the Apostle was of al others most mightie most eloquent As for the 2. booke of Macchabees which you make Canonicall seripture here I will make this challēge if you dare answere it to proue many lyes in it through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that therefore it was written by a prophane spirite for the matter But to come to the Syllogisme and to disproue your distinction I reason thus The writers of holy Scriptures aske not any pardon at all either for the matter or for the manner Therefore they aske no pardon for their style Camp I deny your Antecedent Paul sayeth Rudis sum sermone Charke If Saint Paul saith Rudis sum sermone doeth he I pray you in those wordes craue pardon for his stile howe hang your wordes together I will proue my Antecedent by the place of Peter None that haue written as they were directed by the spirit of God craue pardon either for matter or for manner But all the holy men of God that wrote the Scriptures haue written as they were directed by the spirit of God Therefore none of the holy men of God that haue written the scriptures craue pardon either for matter or manner Camp This acknowledging

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