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

A true report of the conference had with Campion and others, by the Deane of Paules and the Deane of Windsor, in the Tower of London the last of August, the 23. yere of the Queenes Maiestie, and of the Lord 1581.

WE the Deane of Paules & the Deane of Windsor (being sent to the Tower to haue conference with Master Campi∣on and his fellowes in matters of Reli∣gion, and by order of Master Lieute∣nant, admitted into the Chappel of the Tower, whither the said Campion and others were brought) shortly after our meeting, sayd to Master Campion, that we came thither to the end to do him good, if it might please God to giue such good successe, howsoeuer he or any other should thinke otherwise of vs. And because it should not seeme to him, that our meaning was to take any aduantage against him by our sudden comming to him, we our selues being prepared for the Conference: we sayd we intended to deale with him in no other matters, then such as were conteined in his owne booke, by him so much studied, written, and so lately published in print: wherin he hauing made so large a Challenge as he had, we sayde, we thought he could not thinke himselfe to be suddenly taken as un∣prouided. Of which speach he seemed not much to mislike, onely he sayd, that he vnderstoode not of our comming.

Then we beginning with the first part of his sayd booke, did demaund of him with what reason he could charge the Queenes Maiesties most mercifull gouernment, and vs that at this time professe the Gospel (as he did in y^• Preface of his said booke) with unused and strange crueltie and torments, practised vpon his fel∣lowes in religion: seeing that the Authors and professors of their Religion, had most cruelly burnt aliue, so many thousands of vs, for the maintenance of our Religion onely, besides diuers other

wayes of most horrible torments: whereas none of them was euer executed for Religion, but either for treason, or some other notorious crime punishable with death by y^e Lawes of y^e Realme.

Whereunto he answered, that he was punished for Religion himselfe, and had bene twise on the Racke, and that racking was more grieuous then hanging, and that he had rather chuse to be hanged then racked.

Whereunto one of vs sayd, that belike Master Campion be∣ing the Popes tender Pernell, accounteth a litle racking of him selfe, to be more crueltie, then the roasting quicke of many thou∣sands of vs.

You must (quoth Master Campion) consider the cause: the cause why, and not the punishment onely.

It hath bene euer your maner sayd we, not onely to vse peti∣tione principij, but totius also: not only to require a principal point in controuersie, but euen y^e whole it self to be graunted vnto you: as that your cause is good, and that you be the true Church of Christ, as you continually presume and take vnto you. But thanks be to God, the contrarie hath bene so prooued, that a great part of Christendome doeth euidently see it. And many thou∣sands, who were before of your Church, haue fled to vs from it, as from the synagogue of Antichrist. And concerning his racking, Master Lieutenant being present, sayde, that he had no cause to complaine of racking, who had rather seene then felt the racke: and admonished him to vse good speache, that hee gaue not cause to be vsed with more seuerity. For although (said he) you were put to the racke, yet notwithstanding you were so fauourablie vsed therein, as being taken off, you could, and did presently go thence to your lodging without helpe, and vse your handes in writing, and all other partes of your body: which you could not haue done, if you had bene put to that punishment, with any such extremitie as you speake of. Besides this, Master Beale one of the Clarks of her Maiesties priuie Counsell, being by chaunce present, de∣maunded of him before all the companie there assembled, whether that being on the racke, he were examined vpon any point of Re∣ligion or no:

Whereunto he answered, that he was not in deede directly examined of Religion, but moued to confesse in what places he

had bene conuersant, since his repaire into the Realme.

Master Beale sayde, that this was required of him, because many of his fellowes, and by likelihood he him selfe also, had re∣conciled diuers of her Highnes subiectes to the Romish Church, and had attempted to withdrawe them from their obedience due to their naturall Prince and Soueraigne.

Whereunto he answered, that forasmuch as the Christians in olde time being commanded to deliuer vp the bookes of their Religion to such as persecuted them, refused so to doe, and misli∣ked with them that did so, calling them Traditores: he might not betray his Catholike brethren, which were (as he sayd) the tem∣ples of the holy Ghost.

But it was replied by Master Beale, that it was conuenient in policie for the Prince to vnderstande, what such as were sent from the Bishop of Rome (her Maiesties and the Realmes mor∣tall enemie) did within her dominions: and to knowe her foes from her faithful subiects, specially in such a time as this, wherein we liue: & that this inquirie did not touch the cause of Religion. After this we came to the matter of his booke.

And first, where he chargeth vs that we haue nowe of a sud∣den, cut off many goodly and principall partes of the holy Scrip∣tures from the whole body thereof, of meere desperation and di∣strust in our cause (as hee writeth:) and for example and proofe thereof, he nameth first the Epistle of Saint Iames, which Lu∣ther, that flagitious Apostata saith he) in the Preface of the same * 1.1 Epistle, and in his booke, De captiuitate Babilonica, nameth contentious, puffed vp, drie or barren, & as a thing stuffed with strawe, and iudgeth it vnworthie the Apostolique spirit: wee answered, that if Luther had so written, yet Master Campion did vs wrong, to charge vs with violating of the Maiestie of the holy Bible, for reiecting of the sayde Epistle of S. Iames, who doe, and alwayes haue receiued the same Epistle. Yet we prayed him that he would shewe these wordes, in the places by * 1.2 him noted: which he sayd he would, if he had the bookes. The booke, wherein was Luthers Preface to that Epistle being deli∣uered him, when he had read some part of the sayd Preface, and found that Luther did allowe and commend that Epistle, as in deede he doeth, testifying, that though it were reiected of some

olde writers, yet he commended it and tooke it to be good and profitable: which wordes of Luther when Master Campion had read, he shut the booke and sayde, that it was not of the true edition.

We answered that the print was not lately published, being almost fourtie yeeres sithence, and that we had searched all other printes that we could come by, and found them to agree with this: and that we thought there was no other, and therefore we prayed him, that he would shewe some edition wherein it was so set downe, as he alleaged it in his booke.

He sayd, he thought it was so as he had alleaged in the same booke of Luther in the Dutch tongue.

Then we offered to bring him the Dutch booke for the triall of the trueth of the Latin translation: but he refused to see the same. But it was aduouched vnto him (as the trueth is in deede) that it was likewise in the Dutch booke, as he had read it in the Latin, for that we had made conference thereof.

Then he desired to see Luthers booke, De captiuitate Babi∣lonica. This booke also we deliuered to him, and desired that he would shewe those wordes there. He read the wordes in Latin, which are these in effect: I passe ouer (saith Luther) that many doe very probablie affirme, that this Epistle is not Saint Iames the Apostles, nor worthie the Apostolike spirit. Here Master Campion thought that he had founde at the least, that Luther had sayd, that the sayd Epistle, was not worthie the Apostolike spirit.

But wee prayed him to consider, that Luther spake of other mens iudgement, and not of his owne, as in the same place is most euident to see: and also before in his Preface to that Epistle he expresly deuideth his iudgement from theirs.

But Master Campion much vrged the wordes (very proba∣bly) whereby saith he, Luther shewed his allowance of their iudgement.

We answered, that he so sayde, for that they brought very probable reasons for that their iudgement. But he still char∣ged Luther with blasphemie for saying that some doe very probably affirme, that the Epistle of Iames, was not writ∣ten

by the Apostle Saint Iames, nor worthie the spirite of an A∣postle, and vrged vs to answere what opinion we had of that E∣pistle, meaning to intangle vs with that Dilemma either to con∣demne Luther, or else to doubt of the Epistle, as Luther saith that some probablie doe.

We answered that our Church doubteth not of that Epistle, but receiueth it as Canonical, readeth it in our Churches, expoū∣deth it in our scholes, and alleageth it for confirmation of doc∣trine. Notwithstanding for Luther or any other to say, that some haue very probably affirmed that Epistle not to be written by Saint Iames nor to be worthie the spirite of an Apostle, is no blasphemie.

It is blasphemie, blasphemie (quoth he) pronoūcing those words with disdainefull countenance and voyce.

It is soone said (quoth we) but not so easely proued.

I will proue it (quoth he) to be blasphemie by two reasons, and thus he framed a syllogisme.

The Gospell of Saint Iohn, and the Epistle of Saint Iames, were written by the same spirite:

But to say that some doe probably affirme the Gospell of Saint Iohn not to be written by Saint Iohn, nor to be worthie the spirite of an Apostle is blasphemie:

Therefore to say y^t like of Saint Iames Epistle is blasphemy.

Answere was made that the Maior was Petitio Principij the challenging of the graunt of that which chiefly is in controuersie. For those that so say of Saint Iames Epistle, doubt whether it was written by the same Spirite, that the Gospell of Saint Iohn was or no: and that still resteth for you to proue said we.

And here Master Campion when he coulde not denie, that he required that to be graunted to him which he should haue proued, was put to silence, and had no more to replie.

Then was his second reason called for, but none could be found.

Then saide one of them, Why, is not Saint Iames Epistle called the Catholicke Epistle of Saint Iames? Howe doe you then denie it to be Canonicall?

It was said, that that was a simple reason. For whereas other Epistles of the Apostles, were written vnto speciall Cities, people or persons: this of Saint Iames, for that it was written com∣monly

to all the tribes of the Iewes dispersed, was called Catho∣like or generall.

Then sayd we to the auditorie: You haue heard that Luther doeth much commend this Epistle of Saint Iames, as good and profitable: and Master Campion alleadgeth, that he calleth it con∣tentious, puffed vp, drie or barren, stuffed with strawe, and vn∣worthie the Apostolike spirit. Whereby (sayd we) ye may see the diuersitie or rather contrarietie of Luthers wordes, and Master Campions reporte, and so may ye iudge of his synceritie & trueth, which he vseth likewise continually.

Then saide Master Campion, that Luther himselfe and others had purged these workes, and taken away all such places as that was, and the like that ministred such occasions of offence as that did: and he said he woulde procure from the Emperours Maiestie, and the Duke of Bauaria, and from another Prince (whose name we remember not) the true copyes of those bookes to be sent to the Queenes Maiestie. Which wordes he (rising vp from the forme whereon he sate) pronounced with so great contention of voice, and with such gesture, casting vp his armes, & beating vpon his booke, that one of vs challenged him therefore, demaunding why he vsed such outragious speach and behauiour?

He answered, for that so many yong Catholiques were present there, he woulde not by any faint defending of the cause, giue them occasion of offence.

Whereby we vnderstande, howe he would haue behaued him selfe, might he haue obteined a disputation among the youth of the Uniuersities, trusting they woulde be caryed away many of them by such his bolde and confident dealings and actions.

And we saide further to Master Campion, that if Luther had purged his books, & where he first reiected Saint Iames Epistle (as Master Campion saith) he hath sithen receiued and much commended it: with whatreason hath Master Campion charged vs vpon his surmise of Luthers first writing, which doth no where appeare as reiecting Saint Iames Epistle? He should rather haue commended vs, who doe and alwayes haue allowed of that Epistle, and should haue praised Luther, who after the example of Saint Augustine (and other ancient and godly writers) had amen∣ded * 1.3 in his writing that which vpon better aduise he misliked.

Then we turning to the auditorie, sayd, that seeing all the prin∣ted Bookes of Luther extant, that we could finde, doe conteine such commendations of Saint Iames Epistle as they had heard, and that Master Campion hath charged Luther so contrarily to all his printed bookes, wherein he commendeth that Epistle, and therby also chargeth vs as reiecting it, who euer haue receiued it: they might, we said, take Master Campions trueth and synceritie to be as it is, vntill he haue brought out his copies from the Empe∣rour and the Duke of Bauaria, which he nor any liuing we beleeue can euer doe.

But Master Campion said, that might he haue his own bookes from Oxeforde, he woulde shewe that in Luther, which he had writ∣ten of him.

Whereunto it was answered, that if he woulde let vs knowe where they were, we would become humble suters to their honors, that he might both enioye his bookes, and that the partie who had them in keeping might be without daunger. But this woulde he not consent vnto.

Then Hart one of his fellowes saide, that he being at Rome, heard Bellarminus the reader of controuersies there affirme, that the wordes reported by Campion in his booke were in that preface of Luther, and that therefore vpon his worde it was so.

Whereunto we answered, that neither his wordes, nor the testi∣monie of Bellarminus were of sufficient credite to carry away such a matter as that was without better proofe, specially so many and most manifest proofes in Luthers printed bookes being to the con∣trarie, who agreeth with vs in allowing the said Epistle, and that therefore Master Campion hath most impudently alleadged this place of Luther, as a profe that we should reiect S. Iames Epistle.

Then Master Beale said, It is not materiall to vs, if Luther had once so written: but he asked Master Campion whether euer he did read him selfe any such wordes in Luther, as he in his booke doeth charge him with, or not?

Whereto he answered, that in a treatise made by Doctor Lee, sometime Archbishoppe of Yorke, against that booke of Luther in∣tituled De captiuitate Babilonica, he had read these wordes allead∣ged, as he had set them downe in his booke.

Being againe asked, whether either vpon his othe, or vpon his

credit, he would say to the presence there assembled, that he had e∣uer seene the places alleaged by him in his booke: and whether he knewe them to be true?

He answered, that he wrote his booke as he traueiled, and that he coulde not, we knewe, cary a librarie about with him, and there∣fore he was forced to giue credite to his notes.

We said it was more credible, that he brought the saide booke o∣uer with him, readie framed by the common and long conference of him selfe, and his fellowe Iesuites at conuenient opportunitie suddenly to be published, rather then y^t he did write it in his trauels, hauing so much besides to do, & being destitute of his librarie as he said, which is the vsual maner (as we said) of you all, hūting thereby for popular praise of speedie writing. But when & howsoeuer you did write your booke said we, you haue vsed ouermuch boldnes, so cōfidently to publish in print these slaūderous reportes of such men as you haue named, being not able to make any proofe of y^t, wher∣of you accuse them. And vpon these such good grounds of yours, you doe most vnreasonably and vntruly charge vs all, as those that haue rased, mangled and spoyled the body of the holy Bible.

The third testimonie or proofe alleaged against vs by Master Campion in his booke, is taken out of the Centuries, written by Illiricus, and others: which booke being giuen into his handes, and the like demaunde made as before, he would neither reade, nor once open the booke, neither yet made he any answere thereto, knowing that he could make no exception to the print, as he did before to Lu∣thers bookes, seeing that booke was neuer printed but once.

And besides, where they as Historiographers, had only set down the iudgements of S. Hierome, Eusebius, Epiphanius, and of o∣ther ancient fathers concerning this Epistle of Saint Iames, of Tobias, the bookes of Macchabees, &c: he knewe that he could not thereby proue his assertion, that they suddenly cut away so many goodly partes of the holy Bible, much lesse that we had so done, as he doeth in his booke charge vs. For which causes chiefly, he would not as much as once open those bookes, and for the same cause, he woulde not looke vpon Kemnisius, whome, and vs by him, he had likewise falsely charged.

When Master Campion could not shew these words, out of any of those books by him alleaged, nor any good matter to proue thē,

nor vs suddenly to haue rased, mangled and spoyled the holy Scriptures, as he chargeth vs of desperation in our cause, to haue done: then did we shewe him, that we had not nowe sudden∣ly (as he vntruely reported) cut off any part or line of the body of the holy Scriptures, but made onely a difference betweene those bookes of the Scriptures, that be commonly called Canonicall, and of all men be taken for vndoubtedly true, from those that haue bene long ago suspected of many, and are called Apocrypha, according as was before set downe by the ancient Doctors of the Church, aboue a thousand yeres since & more. And for the proofe hereof, we alleaged the testimonie of Saint Hierome, In Catalogo Scriptorum ecclesiasticorum, where he thus writes of the Epistle * 1.4 of Saint Iames named by Master Campion: The Epistle of Saint Iames, is sayd to be published, by some other man vn∣der his name. And of the second Epistle of Saint Peter he saith in the same booke, that it is denied of many to be his, by reason of the difference of the stile.

To this Master Campion answered, that Hierome spake not of his owne iudgement, but reported what others sayde of them.

We answered, if Saint Hierome so reported of other mens sayings of those Epistles, and did not him selfe gainesay it, that it was a manifest token, that he did not greatly mislike their say∣ings. And seeing in S. Hieromes time and before, those Epistles were doubted of, you doe vs great wrong sayd we, to charge vs that we haue suddenly cut them off from the body of the Bible, who in deede notwithstanding the former doubtes of them, gladly receaue and allowe them. We alleaged againe S. Hierome, In Prologo Galeato, et Epistola ad Paulinum, where hee sheweth his owne iudgement, what bookes of the Scriptures of the olde Te∣stament are to be taken for Canonicall, and which haue bene doubted of: which Epistles (quoth we) haue bene written and prin∣ted in all Bibles, by the space of these thousand yeres and more, to warne al readers of that difference of the said Apocrypha, from the true Canonicall: and to arme them as it were against the er∣rour of confounding the Canonical Scriptures with these Apo∣crypha: for the which cause as it seemeth, hee also nameth that Prologue Galeatum, as an helmet for defence against that error.

But nowe sitchence the Tridentine Councill, some Popish prin∣ters haue left out the sayd Prologue and Epistle of S. Hierome, who yet declareth this his iudgement likewise, in his Preface to the first booke of Esdras also.

Sherwin one of Master Campions fellowes, answered to these allegations, that Hierome did Iudaizare, and more was not •…•…ayd to these places.

We also alleadged Eusebius, who hauing made rehearsall of those bookes of the newe Testament, which be vndoubtedly true, nameth also such as were gainesayd, and writes thus: Quibus ve∣ro * 1.5 contradicitur, &c. those bookes that are gainesayde, though they be knowen to many, be these: The Epistle which is attribu∣ted to S. Iames, the Epistle of Iude, the latter of Peter, & the se∣cond * 1.6 and third of Iohn. And the same Eusebius in another place affirmeth plainely, the sayd Epistle of S. Iames, to be a counter∣faite or bastard Epistle. * 1.7

To this authoritie they said that it was true that he so said, and as we alleadged them, and that when he wrote, it was lawfull for any man to doubt of those bookes, that he called Apocrypha: but seeing by the Church (that was by the Councill of Carthage, & now also by the Councill of Trident) they were receiued for Ca∣nonicall, it was blasphemie, they said, to doubt of the authoritie of those bookes.

To that was replied, that the Synode of Laodicea, helde them for Apocrypha.

Yea said they, but that Synode was not generall.

No more was that of Carthage said we.

No said they, but that of Carthage was after confirmed by a generall Councill in Trullo.

So was (quoth we) the Synode of Laodicea, which helde them for Apocrypha, confirmed also by the same generall Councill in Trullo, as there is to be seene. But howe doth this agree, that not long before you did saye absolutely, that S. Iames epistle was writ∣ten by the same spirit that S. Iohns Gospell was written with, and now you ground the credit of S. Iames Epistle and the other vpon these Councils:

But said we, these Councils had no authoritie to make any ma∣ner writings Canonical, that was not before Canonicall. For, by

the iudgement of S. Augustine in many places of his bookes, there * 1.8 are two things requisite to proue any writing Canonicall: one is the testimonie of the Church, in which the authour liued when he wrote: The other is the continuall contestation of the Churches succeeding. To this effect writeth S. Augustine: and so be all lat∣ter Churches barred from authoritie to make any writings cano∣nicall scripture, specially those that haue of olde bene doubted of. They may testifie what the olde Churches before them haue done, as we nowe doe.

Hereunto they saide againe, that it was blasphemie after those Councils to call those bookes Apocrypha, or to doubt of the autho∣ritie of them.

It is rather most horrible blasphemie said we, to make humane writings equall with the Canonicall scriptures, (as of late your Tridentine Councill hath done, and as your Pope being but one * 1.9 man hath made his Decretal epistles) then with S. Hierome, Euse∣bius, and other ancient godly fathers, to call those bookes Apocry∣pha, which they do so call.

And we said, that notwithstanding those Councils, Caietanus their Popes Cardinall thought it no blasphemie, who in the ende of his expositions vpon the olde testament, in very plaine wordes, maketh the same difference of the bookes of the scriptures, & doeth not onely alowe the iudgement of Hierome, but addeth further, that all writitings, yea of bishops of Rome them selues, of whome he nameth some, must be brought to S. Hieroms rule. * 1.10

They vtterly reiected Cardinall Caietanus, because (as they said) he was but one man against all the Church.

We said, you of your side will not be charged with the wordes of others, though they be the Popes Cardinals, and yet you doe thinke it reason, that we should be charged with euery worde, that hath slipped from Luther. Nay you charge him, and vs by him, with that which you can neuer proue, that he did write or speake.

Hart said further, that Caietanus was a good scholemā and tra∣ueled in that course with commendation: but when hee began to become an expositor of the scriptures, said he, then he lost his grace and credit.

We answered, if they thought it reason to charge vs with all the sayings of Luther, or of any other: we might by good and great

reason, charge them with the sayings of so great & learned a Car∣dinall of Rome, as Caietanus was. Last of all wee came to the place of S. Augustine in his second booke De doctrina Christiana. * 1.11 Which Campion and his fellowes gladly receiued, because they said, it made for them and not for vs. For, saide they, S. Augustine rehearseth those bookes for Canonicall scriptures, which you call Apocrypha.

To this wee answered, that they shoulde rather charge Saint Hierome and Eusebius, and other auncient fathers, who doe call them Apocrypha. And S. Augustine in that place rehearsing the or∣der of the bookes of scriptures, though, said we, he differ somwhat from Eusebius and S. Hierome in shewe of wordes: yet hee doeth in deede agree with them. For where they deuide the bookes of the scriptures into three sorts, that is, Canonicall, Apocrypha and feigned or vntrue: Augustine deuideth them, into Canonicall and Apocrypha onely: and then he deuideth the Canonicall bookes into two sortes, that is, those that be certainely true (which we with S. Hierome and Eusebius, do call properly Canonicall) and those that haue bene doubted of, which Eusebius and S. Hierome do call Apocrypha. And S. Augustine nameth those that be vtterly vntrue, Apocrypha, which Eusebius calleth doubtfull, feigned and forged. * 1.12 And this may be gathered out of Augustine him selfe in diuers places, whereof we haue noted some. And albeit Augustine cal∣leth those bookes Canonicall, yet he giueth not the like authoritie to them, as namely to the Maccabees, and to the other of that sort, as he doeth to those that be Christes the Lords witnesses, as he na∣meth them, which be these that are named properly Canonicall. Here would they not admit in any wise, that the worde Canonicall was aequiuocum, or of diuers significations in diuers places: but that wheresoeuer that worde was founde, it brought all bookes so called vnder one kinde. Much time was spent here about, and the matter was much argued on Master Campion and his fel∣lowes part. At the last Master Campion was desired by vs, to reade the chapter in y^t Canon law, beginning In Canonicis, which Gratian takes out of this place of Augustine: and first that hee * 1.13 would reade the rubrick, which he seemed both to do. And Pound one of his companions sitting by (who with his importunitie & impertinent speaches, had often interrupted the course of the con∣ference)

saide, Father Campion, let them reade their places them selues. Yet at the length Master Campion read it, and it is thus. Inter Canonicas scripturas, Decretales Epistolae connu∣merantur: which after much desiring he englished also. The de∣cretall Epistles are numbred together among the Canonicall Scriptures.

Whereupon one of vs saide, you charge vs with blasphemie, for naming those bookes Apocrypha, which Saint Hierome, Eu∣sebius, and other ancient holy fathers doe so name: but here may you see most horrible blasphemie in deede, in the Canonical lawe of your Pope, which matcheth his Decretall Epistles (that is meere fables) with the Maiestie of the Canonicall Scriptures, as he doeth in this distinction, and sundry other places, whereby you may see to what point this boldnesse of making mens writings Canonicall Scriptures is come.

Then saide we to M. Campion, do you hold y^t Popes decrees for Canonical scriptures? as you do the bookes of Moyses and the Prophets?

He answered no: and graunted then that the worde Canoni∣call, was aequinocum or of diuers significations, which before they all did so constantly denie.

Whereupon we sayde that we had some good hope of Master Campion, for that he blushed. And we sayde further that Cardi∣nall Caietanus in the place before alleadged, sayeth expressely that S. Augustine placed those books in the Canon of maners, but not in the Canon of doctrine, whereby he plainely declareth that the word Canonicall is aequiuocum.

After this he was desired to reade the text of that Chapter, and there he founde and could not denie, but that the place of Augustine was vntruely reported by Gratian, and by manifest corruption drawē altogether from the meaning of Augustine. For where S. * 1.14 Augustine saith, that those Scriptures are to be taken for Cano∣nicall, which the most or greatest part of Christian Churches so take, among the which those Churches be, which deserued to haue Apostolique Seas, and to receiue Epistles from the Apo∣stles: these wordes of S. Augustine are chaunged, and in the * 1.15 place of the Apostolique Seas, is put the Apostolique Sea, (mea∣ning the Church of Rome) and those Churches which deser∣ued to receaue Epistles from the said Church of Rome: which is

cleane contrary to S. Augustines wordes and meaning.

Both often before, and here specially, Master Campion and his fellowes seemed to be desirous to dispute vpon some pointes of religion, rather then to continue in this examination of his booke, which we said we woulde not at afternoone refuse, but the forenoone (qd we) is so farre spēt, that we must at this time make an ende. And then turning vs to the auditorie, we said: You haue heard howe Master Campion in his printed booke, hath charged vs as rasers, manglers and spoylers of the holy Scrip∣tures, of meere desperation and distrust in our cause, as he saith. You haue heard how he would proue vs so to be, by certeine pla∣ces by him in his said printed booke noted, as being the wordes of Luther and others in their bookes. You haue heard and seene proued by the bookes them selues, that there is no such thing to be founde in those places of their bookes as he hath set downe: but onely that S. Hierome, and Eusebius aboue a thousande yeere sithen, doubted of the authoritie of those Epistles & bookes. And you haue heard, and it is vniuersally knowen, that S. Hie∣roms Prologue and Epistle, wherein he noteth those bookes to * 1.16 be Apocrypha, haue bene ioyned with all Bibles that haue bene written and printed euer since S. Hieromes time, by the space of a xi. hundred yeeres and more, vntill now of late sithen the Tridē∣tine Councill, some Popish Printers haue left them out. And you haue heard, that not onely now of late, the Councill Triden∣tine hath made the Apocrypha of equal authoritie w^t the vndoub∣ted Canonical scriptures: but also that it is set down in the B. of Romes Canon law, y^t his Decretal epistles are to be numbred to∣gether among y^e Canonical scriptures: & so finally you see what iniurie these men do thēselues to the holy scriptures, & what blas∣phemy they haue cōmitted, in matching their fables w^t the Cano∣nical scriptures, who do most vniustly charge vs w^t those crimes.

Sherwin said, but you should haue told withall, what we haue answered to all those pointes.

We said, your answere is to be looked for, when you can bring foorth your copies which you speake of, and promised: for in any bookes by you named, & extant and to be had, there is nothing of that which M. Campion hath set downe to be found. And here the time being spent we made an end for y^t forenoones conferēce.

The after noones conference.

IN the fore noones conference both Master Campion himselfe, & others of his companions, had oftentimes re∣quired vs that we woulde deale with them in some matter of doctrine, and leaue that course that we began with, in the examining of his booke.

Whereunto we answered, that we were minded (if the time would suffer vs) to examine other partes of his booke, and lay it open to the audience there, howe that as he had most vntruly charged Luther and others, with the mangling and spoyling of the bodie of the holy Scriptures in the beginning of his booke: so had he like∣wise most vntruly and impudently in other places slaundered o∣ther worthie men: and vpon the same his good groundes, he had charged vs all, as rasers and manglers of the holy Scriptures. And surely our opinion was, that if any thing at all, (that laying open before his face of his continuall vntrueths, which he hath so braggingly aduouched in his booke) might haue reclaimed him. For vndoubtedly he could neuer haue endured the mani∣festation of those his lyes, as they were in the confutation of his booke shortly after set out, had they bene layde open before his eyes: which might manifestly appeare to all that did marke his gentle and milde behauiour and speach in the After noones con∣ference, in comparison of his bragging and lewde wordes vsed in the forenoone.

Notwithstanding at our meeting at after noone, we sayde vn∣to Master Campion, seeing your desire is so much to dispute in some matter of doctrine, we will not refuse. But first we pray you, let vs (qd we) peruse the Canon that foloweth, that which we last dealt with in the fore noone concerning the Popes Canons,

and the Canonicall Scriptures, for that the time would not then suffer vs to reade it. The wordes of Pope Leo the fourth, there * 1.17 translated worde for worde, are these: For this cause I feare not to pronounce more plainely and with a loude voyce, that he that is conuinced not to receiue indifferently the statutes of the holy fathers (which we haue spoken of before) which with vs are intituled by the name of Canons, whether he be a Bishop, a Clarke or a laye man, that he is proued neither to beleeue, nor to holde profitably and effectually to his effect, the Catholique and Apostolique faith, nor the foure holy Gospels. This saith Pope Leo. You may see, (quoth we) whereunto this boldnesse of matching mens writings with the holy Canonical Scriptures, is come. Fore here Pope Leo with a loude voyce pronounceth, that whosoeuer doeth not indifferently receiue the Canons, is conuic∣ted, neither to reteine effectually, nor beleeue the Catholique and Apostolique faith, nor the foure holy Gospels: whereby he mat∣cheth the beleeuing, receiuing, or refusing of his Canons, with the beleeuing or refusing of the foure holy Gospels: for so we said that the proofe of that Canon, and the worde indifferently did importe.

Master Campion indeuoured very much to quallifie this worde indifferentèr, indifferently, and so to mollifie the Popes blasphemie if he coulde: and he confessed that there was diffe∣rence betweene the Euangelistes and other writers, for that the Euangelistes and writers of the Scriptures coulde not erre in memorie or any other circumstance, but Councils might be de∣ceiued in some such small matters of circumstance. As for ex∣ample, sayeth he, I am bounde vnder paine of damnation to be∣leeue that Tobias dogge had a tayle, because it is written he wagged his tayle.

It was sayd by vs that it became him not to deale so triflingly

in matters of such waight.

Why then, saith he, if this example like you not, take another. I must beleeue that Saint Paul had a cloake, because hee willeth Timothie to bring his cloake.

We said these thinges were nothing to purpose, vnlesse hee could proue, that such a promise was made to the bishop of Rome and his Coūcils, that whatsoeuer they should determine, was sure to be true and certaine.

They alleaged Christes saying: Hee that heareth not the * 1.18 Church, let him be reputed as a publicane and heathen.

We answered that text serued them for all purposes. But first they must proue them selues to be the true Church before that text would belong vnto them. And where they alleaged out of the 15. of the Actes, So it seemeth to the holy Ghost and vs. Wee an∣swered, * 1.19 wee knewe well enough that that Councill was gouer∣ned by the holy Ghost, wherein the Apostles were president. But what maketh that to the wicked Councils of Popes? And after much reasoning about the worde indifferenter, we said, were that word put out, yet were it blasphemie to saye, that he that beleeueth not the Popes Canōs (which are with other there mentioned) be∣leeueth not the foure holy Gospels. After this wee began our dis∣putation concerning iustification, both for that it is first of all other mentioned in your booke (quoth we to Master Campion:) and both Luther and we all, are most grieuously charged by you, with error therein: and also for that it is in deede a matter of the chiefest controuersie betweene vs. And first, for that you doe in your booke, vntruely charge Luther, and vs by him, with the cutting away of Saint Iames epistle, for that the wretche (as you saie of Luther) * 1.20 was by this epistle vanquished and ouerthrowen, and for that, that epistle doth so manifestly conuince his and our error in this matter of iustification (as you do write) we do protest that we will neither refuse, nor make any exception to that epistle of Saint Iames, nor to any other part of the newe Testament, which you vntruely haue charged vs to haue cut off from the bodie of the ho∣ly scriptures.

It is well, said they, that you doe receaue this Epistle of Saint Iames.

We haue euer receiued it saide we, Howe much the more vn∣truely,

haue you charged vs with the contrarie? And so entering into the matter, we said, Whereas you doe charge Luther, & with him vs all, for teaching a newe and false doctrine, yea heresie also, in that we saie and write, that we are iustified by faith onely: we say for our defence against this your slaunder, that the same doctrine is taught, both in many places of the holy scriptures most effectually, and is also expressely affirmed and pronounced by the ancient holy fathers and doctors of Christes Church, both Greekes and Latines, in the verie same wordes that wee do vse.

Let vs heare your scriptures and doctors sayd they. Thē, for that we came purposed to examine y^• vntruthes of Cam∣pions booke, rather then to dispute: we did very briefly, as our memorie did then serue vs, note rather then thorowly alleage many places out of the holy scriptures, for the proofe of our iusti∣fication by faith, and consequently by faith onely, to this effect.

Our sauiour Christ saide we, as it is in sundrie places of the Euangelistes recorded, saith often: Thy faith hath saued thee. * 1.21 Onely beleeue, beleeue onely. They shall receaue remission of their sinnes, and inheritance among them that are sanctified by faith in me. As many as beleeue in me, to them hath God giuen power, to become the sonnes of God. Whosoeuer beleeueth in me, shall not be condemned, shall not perish, but haue euer∣lasting life. Thus saith our sauiour Christ, &c. And Saint Paul saith, Beleeue in the Lord Iesus Christ, and thou shalt be saued. God doeth iustifie thorowe faith. Wee are saued by grace * 1.22 thorowe faith. We are blessed by faith. We are the children of Abraham: yea we are the children of God by faith. The righ∣teousnes of God by the faith of Iesus Christ vnto all, and vpon vs all that beleeue. If thou confesse with the mouth the Lorde Iesus, and shalt beleeue in thine heart, that God raised him vp from the dead, thou shalt be saued. For with the heart man be∣leeueth vnto righteousnes, and with the mouth man confesseth vnto saluation. We are freely iustified by his grace thorowe * 1.23 faith.

Then said they, we knowe right well that the scriptures doe conteine great commendations of faith, but in all these there is not this worde faith onely, which is your doctrine.

But the ancient holy fathers said wee, vpon these groundes of

the scriptures by vs alleaged, doe gather and plainly pronounce, that onely faith iustifieth, as you shall heare anone. And howe many thinges saide we, doe you your selfe teach vs as necessarie articles of religion, not hauing for you one plaine worde there∣fore, but doe affirme, that in effect they are conteined in the holy scriptures. And you haue heard that iustification and righte∣ousnes, yea, saluation and the kingdom of heauen, are attributed to faith, and that without any addition of any other thing. And you haue heard the wordes of our Sauiour: beleeue onely, only beleeue. And of Saint Paul, you are freely iustified by faith, which are in effect as much as faith onely, and to more effect ex∣ceedingly, then are your proofes of a great many of the principal pointes of your Popish religion. And where as we meane none other by faith onely, but faith without the workes of the Lawe, and without our good workes: if the former place can not satis∣fie you, heare what Saint Paul sayeth further. Know ye that a man is not iustified by the workes of the Lawe, but by the faith * 1.24 of Iesus Christ. The righteousnes of God is made manifest with∣out the Lawe, by the faith of Iesus Christ vnto all, and vpon all that beleeue. We holde that a man is iustified by faith, with∣out the deedes of the Lawe. It is one God that iustifieth cir∣cumcision * 1.25 by faith, and vncircumcision through faith. Euery one that beleeueth is absolued from all, from the which they * 1.26 could not be absolued by the Lawe of Moses. Thus saith Saint Paul, and to the like effect in exceeding many places, declaring that we are iustified by faith, and not by the Law, by faith and not by workes, which is all one as to say, by faith onely.

No it is not all one, sayd they.

But the ancient doctors of the Church said we, do vpon these very places of the holy scriptures by vs alleaged, gather and in expresse wordes set downe, as we doe, that we are iustified by faith onely, as ye shall see. Saint Hillary (quoth we) sayeth thus, rea∣ding his wordes out of the booke it selfe, Mouit scribas remis∣sum * 1.27 ab homine peccatum: hominem enim tantum in Iesu Christo contuebantur, & remissum ab eo quod lex laxare non poterat: fides en•…•…m sola iustificat. That is to say, It moued the scribes that sinne was remitted by man: for they behelde man onely in Iesus Christ, and that was remitted by him, the which the Lawe can

not release: for faith onely doeth iustifie. Thus farre Saint Hi∣lary: * 1.28 who as you doe see of this doctrine of Saint Paul by vs al∣leadged for iustification by faith without the Lawe, gathereth and setteth downe the same doctrine in the same wordes that we doe teach, that faith onely doeth iustifie.

But he saith not so in the same sense that you doe, saith Master Campion.

We shall see of the sense anon saide we: but we pray you heare the other doctors also, who doe agree with vs in the same wordes. Saint Ambrose also vpon the place by vs alleaged out of the third to the Romanes, among many other sentences hath this, Non iustificari hominem apud Deum nisi per fidem. That a man is not iustified before God but by faith. And shortly after Saint Ambrose saith, Tam Gentiles quam Iudeos, non aliter quam credentes iustificauit. Quia enim vnus Deus est, vna ratione omnes iustificauit. That is, both the Gentiles and the Iewes God hath iustified none other wayes, but beleeuing. For be∣cause there is one God, he hath iustified all by one meanes. And most plainely vpon the wordes by vs before alleaged, he sayeth, Iustificati gratis per gratiam ipsius: Iustificati sunt gratis, quia nihil operantes ne{que} vicem reddentes, sola fide iustificati sunt dono Dei: * 1.29 That is, they were iustified freely by his grace: They were iusti∣fied freely for working nothing, neither making any recom∣pence: they were iustified thorow only faith by the gift of God. Thus farre Saint Ambrose, who doeth very often in his exposi∣tions * 1.30 vpon that Epistle to the Romanes repeate, That we are iu∣stified by faith alone. And Saint Basil most worthely named the great sayeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.31 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That is, perfect and sounde reioysing in God is this, when a man doth not boast of his own righteousnes, but know∣eth that he wanteth him selfe true righteousnes, and that he is iustified by only faith in Christ. And Saint Paul doeth glorie in the contempt of his owne righteousnesse. Thus farre Saint Ba∣sill. * 1.32 And Gregorie Nazianzen saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Confesse Iesus Christ, and beleeue that he is risen from death, and thou

shalt be saued: For to beleeue onely is righteousnesse. Thus saith Nazianzen surnamed Theologus the deuine for his excel∣lent learning in the scriptures. And the same doctrine of iustifica∣tion by faith alone, do many other ancient, godly and learned fa∣thers and doctors set downe most plainely in their workes. Af∣ter that these sayings of these ancient doctors were read, we said, * 1.33 You see that this doctrine and the very words themselues, which we doe vse, we are iustified by faith onely, or faith onely doeth iustifie, are not any new inuention of ours, but are set downe and pronounced by many ancient and holy fathers of the Church a∣boue a thousande yeere sithen and more, and that, being groun∣ded euen vpon the same places of the holy scriptures, that we do alleage for our iustification by faith onely.

Master Campion said, but those Doctors and you doe not a∣gree in sense, as I said before.

It is well said we, that you cannot denie but that they doe a∣gree with vs in wordes, and that they doe gather these wordes euen of the same scriptures, which we alleaged for onely faith to iustifie: and that therefore these wordes, we are iustified freely thorow grace by faith: faith without the law, without the works of the lawe doeth iustifie, (which are the wordes of Saint Paul) are all one with these words, faith only doeth iustifie, which was before by you denyed.

Master Campion said, but the trueth of the matter resteth in the sense and meaning of the Doctors.

What sense is it that you doe speake of, said we.

Master Campion answered, We do graunt that it is true that onely Faith doeth iustifie in this sense, that is, that when we be first brought into the state of grace, no good works do go before primam gratiam the first grace or iustification, but that our first iustificatiō is by faith only, without any works going before: but the workes that followe the first grace and iustification (said Ma∣ster Campion) doe both iustifie and merite also.

We alleaged Saint Augustines saying, Opera non praecedunt * 1.34 iustificandum, sed sequuntur iustificatum: Workes doe not pre∣ceede a man to be iustified, but doe follow him being iustified.

That is true, said Master Campion, as I said before of the first grace and iustification: but good workes doe goe before the se∣cond

iustification.

It is but a small matter (said we) to graunt y^• no good works doe go before the first grace or iustification, when before the same grace there can be no good workes at all. And concerning the seconde iustification, we replyed to that, that Saint Paul speaking * 1.35 of that iustification, and alleaging the example and saying of king Dauid therefore, sayeth expressely, that to a man that doeth be∣leeue in him that doeth iustifie the wicked, his faith is reputed to righteousnes, according to the purpose of the grace of God. Euen as Dauid setteth downe the blessednesse of a man, vnto whome God reputeth righteousnesse without workes. Blessed are they whose wickednesse is pardoned, and whose sinnes are couered, &c. Thus sayeth Saint Paul, thus sayeth the King and Prophet Dauid, teaching plainely that our iustification is by Gods pardoning of our euill workes, and not by the merites of * 1.36 our good workes: for he saith expressely that iustice is without our workes. And S. Paul and King Dauid were in the state of grace when they did thus write, and yet doe shew that their iusti∣fication then, as well as before, was without workes.

Master Campion said, a man being in the state of grace, may write of the first grace and iustification, why not? and so did they in that place.

Yea (quoth we) but if he be set downe for an example himselfe, after that he hath obteined the first grace and continued therein, and yet sayth that God reputeth his iustification without any his workes, though he haue done many good, as Abraham first, and then Dauid are here set out for example, and as Saint Basill, as was before alleaged, setteth out Saint Paul himselfe for an ex∣ample, * 1.37 who doeth glorie in the contempt of his owne righteous∣nesse: it is cuident, that that iustification or righteousnesse which is before God, is without any workes of ours at all, and that all iustification of all persons, and in all times, is by the grace of God through faith onely, without any merite of our workes.

Then they alleaged Saint Iames wordes, Faith without cha∣ritie is dead, making thereby charitie the soule and life of faith.

Hereunto we made answere, that faith without charitie was in deede dead, and altogether vaine and vnprofitable. But Saint Iames meaning herein, was not to make charitie the principall

parte, or the forme of faith: but onely to shewe, that by charitie faith is approued and declared to be a true and a liuely faith, which we doe most willingly graunt. And therewith we alleaged the saying of Thomas de Aquin. being a scholeman of their owne side, who saith, Deus iustificat effectiuè: fides iustificat apprehen∣siuè: opera iustificant declaratiuè. That is, God doeth iustifie effectually, faith doeth iustifie apprehendingly, workes doe iu∣stifie declaringly.

Master Sherwin said it was Fides iustificat instrumentaliter, Faith iustifieth instrumentally.

That worde (quoth we) doeth make no alteration in sense at all. And here you may see howe Saint Paul teaching that we are iustified by faith without workes before God: and Saint Iames teaching that we are iustified by workes, that is, doe declare our selues by our workes vnto men to be iustified, do agree.

Master Campion said that he could yeelde and subscribe vnto that saying of Saint Thomas.

And we saide, that we woulde doe the like, for that it is the very true doctrine that we teache: howbeit he held his penne from subscribing.

Then Master Sherwin alleaged these wordes of Saint Paul, If * 1.38 I had all faith, and haue not charitie, I am nothing. And he did very vehemently vrge the wordes, all faith, all faith without charitie is nothing worth.

Here saith one of the Pamphleters, silence was the answere: but howe truely, let him selfe see: for it was straight answered, Master Sherwin you may see, that the Apostle speaketh there of faith in working of miracles, euen by the wordes of the Apostle him selfe, who saith, If I should haue all faith, so that I could re∣moue mountaines, and haue not charitie, I am nothing. And when he cryed still omnem fidem, all faith, and that therefore it must conteine our faith also, els we had none at all.

It was answered by vs: If you will not beleeue vs, yet let Saint Chrisostomes exposition be of some authoritie with you, who calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faith not of doctrine, but of miracles, saith Saint Chrisostome, euen as we also do say: which faith the wicked may haue as our Sauiour Christ teacheth, and therefore all faith to worke miracles, doeth not conteine that true * 1.39

faith, which doeth iustifie him that hath it.

Further they obiected Saint Pauls wordes in his Epistle to the Galathians, Faith worketh by charitie. * 1.40

We answered, that vnlesse faith doe worke by charitie, it is no faith at all: but that made nothing against our iustification by faith onely. But here they reasoned against vs thus.

If faith onely iustifie, then it iustifieth without charitie: But that was contrary to the text of the Apostles: Therefore onely faith doeth not iustifie.

We answered, this Syllogisme consisteth of foure termes. For it is one thing to say that faith onely doeth iustifie, and another, that faith is not without charitie. For when we say that onely faith iustifieth, we meane not to denie that charitie is ioyned with that faith which iustifieth, being inseparably vnited vnto it: but that onely faith and not charitie is the meanes, by which we im∣brace Iesus Christ our iustification and righteousnesse. And this we indeuoured to make manifest by an example. The fire (quoth we) hath heate and light, which qualities can not bee seuered in that subiect, yet the fire burneth by heate onely, and not by light. Nowe if any will reason thus: If the heate of the fire onely burne, then it burneth without the light of the fire: but that it can not doe: Therefore it burneth not by heate only. They should shewe them selues to be absurd that so woulde reason, sayd we. And such is your reason against the iustification of faith on∣ly, because it can not be separated from charitie. Likewise though the parts of mans bodie be ioyned together, and one is not with∣out another in a perfect bodie, yet doeth the eye onely see, and the eare heare onely, and euery part hath his distinct office.

Then Master Sherwin alleaged out of the Epistle to the E∣phesians: Ipsius sumus factura, creati in Christo Iesu in bonis ope∣ribus. * 1.41 That is, We are his workemanship, created in Christ Ie∣sus in good workes.

We looked in the Greeke Testament and found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad opera bona: vnto good workes, and so answered, that Saint Paul saith not, we are the creatures of God in Christ thorowe good workes, but that we are created of God in Christ to do good workes: which Master Sherwin (looking vpon the greeke Te∣stament) coulde not denie. Further we told Master Sherwin, that

if he tooke that place in that sense, that we were created in good workes, he was contrary to Master Campion, who graunted that good workes doe come after the first grace, and not to be ioyned with our first creation in Christ Iesus, as Master Sherwin would haue it. And besides that we did admonish him, that the place by him alleaged, did of all others most effectually make against thē, and for vs. For immediatly before the wordes by him alleadged, Saint Paul sayth thus: Gratia enim estis saluati per fidem, & hoc * 1.42 non ex vobis, (Dei enim donum est) non ex operibus, ne quis glorie∣tur. That is, You are saued by grace through faith, and that not of your selues, it is the gift of God, not of workes, least any man should boast himselfe. In this sentence of Saint Paul, euery par∣cell (quoth we) maketh for vs, and against you. The cause of our saluation is the grace of God, the instrument whereby we receiue it, is faith, the false cause alleadged by you is here excluded, that is, our workes.

Master Campion alleadged, Qui instus est, iustificetur adhuc. * 1.43 He that is righteous, let him be more and more righteous. And thereupon he sayde, he would not refuse to subscribe, that we be iustified by faith onely, so that we would subscribe, that being so iustified, we ought afterward to walke forward more and more in the workes of righteousnesse.

We graunted that we would so subscribe.

But M. Sherwine said vnto M. Cāpion, Take heed what you do.

Then sayde Master Campion, If you will so subscribe and graunt withal, that those good workes are meritorious, or do me∣rite, I will subscribe to faith onely.

Doe you nowe come in with your merite, (sayde we?) we will none of it, neyther will acknowledge any merite (quoth we) in respect of our iustification, or of the kingdome of heauen, but only the merites of Christs passion. And so our subscribing was dasht by master Campions addition of merite to that, which before he * 1.44 promised without any mention thereof.

But you doe knowe well (sayde master Campion) that often mention is made in the scripture of this worde merces, that is of rewarde for our good workes. And that at the last iudgement it shall be sayde, Come into the kingdome ye blessed: For I was bungrie, and ye fed me, &c. So that these good workes are men∣tioned

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as a cause or a meane at the least, of entering into the king∣dome of heauen.

We deny not (sayd we) but the worde merces is often mentio∣ned in the holy Scriptures, and that God will rewarde our good workes, farre aboue our deseruing: but that merces, is ex mis•…•…ri∣cordia Domini dantis, & non ex merito hominis accipientis. That reward is of the mercie of God giuing it, and not of the merite of man receiuing it. For when it is sayd, He that giueth a cuppe * 1.45 of colde water, shal not loose his reward: if you take that reward to be the kingdome of heauen, and the lande of the liuing to be gi∣uen for the merite thereof, surely you make it to be of more easie purchase, than any land in this worlde can be, be it neuer so little. And concerning the last iudgement, the wordes of our Sauiour, Come possesse the kingdome prepared for you before the be∣ginning of the worlde, may giue you to vnderstand, that it is not giuen for the merite of any their good workes, which they coulde not doe, before they were any thing. And the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Take ye the inheritance of the kingdome, sheweth that it is gi∣uen to vs in Christ, as inheritaunce, which the Father giueth to his children freely, and is not purchased by our good workes. Be∣sides that, though our Sauiour Christ will of his speciall grace and fauour, remember those almes done to the poore in his name, and take them as done vnto himselfe: yet were it an intollerable arrogancie for vs to say, We fed thee when thou wast hungry &c. Or to say, Giue vs the reward of our cuppe of colde water, which thou promisedst we should not loose. Wherefore as we sayd, that merces and rewarde or hire, is of the grace and mercie of God gi∣uing it, and not of the merite of man receiuing it, which is accor∣ding to y^• true doctrine of y^• holy scriptures, that not flesh or man * 1.46 doe glorie or reioyce, but that he who doeth glorie or reioyce in his iustification and saluation, may glorie and reioyce in the Lord onely: For Saint Paul sayeth, Where is then thy reioy∣sing? * 1.47 It is excluded, By what lawe? of workes? Nay but by the lawe of faith. Therefore we conclude, that a man is iustified by faith, with out the workes of the lawe. And againe: If Abraham * 1.48 were iustified by workes, he hath wherein to reioyce, but not with God. For to him that worketh, the wages is not counted by fauour, but by debt. But to him that worketh not, but belee∣ueth

in him that iustifieth the vngodly, his sayth is counted for righteousnes. And againe: Now if by grace, then not of works, for so grace is not nowe grace, &c. Thus farre Saint Paul. Whereby you may see, that if iustification and saluation shoulde be attributed to the merites of mans good workes, it would occa∣sion boasting and glorying in the fleshe, and chalenging of our iustification and saluation as due vnto the merite of our works, & so much abate & abase the glorie of Gods grace, that grace should then no more deserue the name of grace. But if iustification and saluation, be as it ought to bee, giuen wholy vnto Gods grace and mercy, promised vnto vs in Christ Iesu, which we doe appre∣hend and lay hold of by fayth onely, as the onely instrumentall cause vnder Gods grace: then is all the glorie and honour of our iustification giuen vnto God onely, without any merite of man. And so we conclude as we sayd before, that we meane not by faith onely, to exclude the doing, but the meriting of good workes.

One of them alleadged the wordes of our Sauiour, He that * 1.49 beleeueth and is baptized, shalbe saued. And hereupon he saide, We grant that n•…•… merite doth preceede this fayth.

Whereunto one of vs sayd, when he was baptized, and obtay∣ned that first grace and iustification which Master Campion speaketh of, he may safely graunt, that no good workes doe pre∣ceede or go before that iustification which hee had in his infancie, the which no worke at all doe or can preceede: but for his parte (sayde he) when he doth consider, howe after that first grace, hee hath most vngratiously broken the vowe made to God in Bap∣tisme, and how fewe and small good workes he had done towards the atteyning of any second iustification which Master Campion speaketh of: howe many and great euill workes hee hath done: how much of his life, his time and goods he had mispent: howe little he had spent in the seruice and to the honour of God: howe late he came to the Lordes vineyarde, and howe loytering a la∣bourer he had bene in that short time: Surely (quoth hee) for my part, when I doe looke vpon my righteous workes so fewe and so imperfect, and on the other side vpon my vnrighteous deedes so many and so sinnefull, I can not but thinke it to be a most damnable arrogancie, to chalenge any part of that seconde righteousnesse, or of the kingdome of heauen, by so fewe and

small good workes: and do see how great occasion I should giue therby, that God should condemne me for my so many and great euill workes, in respect of which I cannot but dispaire of any de∣sert or merite towardes that seconde iustification that you doe speake of. Here Master Campion, to shewe belike that he was no Pharisee: I must confesse also (sayd he) that I haue bene most defectiue in all good workes, and in deede a loytering labourer (as you tearme it) in the Lords vineyarde.

What remedie then quoth the other?

The remedie (quoth Master Campion) is, the mercie of God in Christ Iesus.

That is (quoth the other) that I beleeue, and this my beliefe onely in his mercies thorowe Christ, and not in any late and loy∣tering worke, is that faith, that shall saue me and you too, I trust: and therefore (quoth he) here (as in some good hope of our agree∣ment, in this poynt of iustification by faith onely, without any me∣rite of workes, which we trust we haue by the holy Scriptures, and by the ancient Doctors both Greekes and Latines, by examples, yea and by our consciences suffi∣ciently proued) if it shall so please Master Lieutenant, let vs make an end: and so we ended our conference.

A briefe recitall of certaine vntruthes scattered in the Pamphlets, and libels of the Papists, concerning the former conferences: with a short answere vnto the same.

WE thought it not amisse, here in the ende, to note some of the principall poynts vntruely set downe by the authors of such Pamphlets, as haue hitherto come to our handes concer∣ning this conference. First, they leaue no cir∣cumstances of Master Campions imprison∣ment, his racking, sicknes, lacke of his note bookes, of his libra∣rie, our sodaine cōming vpon him &c. vntouched. But they that will consider his bragging chalenge made in his booke, and prompt readines to dispute with all protestants: howe lately his booke was before by him set out, and howe fresh in his me∣morie, and howe we dealt with him onely in his owne booke, and in a fewe pointes in the verie beginning thereof: and did bring with vs all those bookes which he himselfe had noted and alleaged, and gaue them into his handes: and our selues also hauing made ready the places in the said bookes by him noted to ease his trauell in seeking of them: who will (I saye) consider these things, may hereby easily vnderstand, their allegations of sodaine taking of him, and his lacke of bookes, to be most vaine. And hee himselfe by his lowde speaches, and bolde and busie gestures, shewed no token of any either sicknesse or weaknesse: neither did him selfe then complaine vpon those difficulties, which the Pamphleters hath so diligently & largely noted sithē.

They do charge some of vs and specially one with vncourte∣ous wordes, and vncomely for professors of the Gospell (as they saye) spoken to Master Campion and others. But they shewe not vpon what occasion by Master Campion and others of his companions offred, these wordes were spoken. For when Ma∣ster Campion did rise vp from the forme whereon he fate: did cast vp and fling with his handes and armes: did knocke and beate vpon his booke at euery other worde, with an exceeding lowde voyce and sharpe countenance, affirming that all our printed bookes were false, and that he would procure true co∣pies to be sent from the Emperours Maiestie, & from the Duke

of Bauaria, and from another prince (whom we remember not) vnto the 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, & ses∣quipedalia 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 fin∣gers, staring vpon him cōtinually whiles he was reasoning with Master Campion, to put him out of his memorie: hee being of∣fended 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 de∣nieth 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 & ob∣strepere? This is the rage and railing wherewith the Pamphle∣ters 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 Sher∣win specially very much, & almost as much as did Master Cam∣pion. 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 becom∣med prisoners, and not as Ruffians in all libertie, or licenti∣ousnes 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 Ma∣ster 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 Pro∣testantes 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 igno∣rance in the Greeke tongue: whereof one of them writeth thus, The Deane of Paules and Master Beale shewed great ostenta∣tion 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 indiffe∣rent persons were edified by it. And refusing there to reade (wher∣by 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 with∣all (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 shalbe yours. At which doing many laughed, condemning him for ignorance of the tongue, and therefore gestingly by the Prote∣stants it was said, Graecum est non potest legi. It is Greeke, perhaps it cannot be read. Whereunto Master Campion gaue no an∣swere 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 imagi∣ned 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 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 * 1.50 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 Stol∣lard 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 wit∣nesses 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 con∣founded, are most impudent lies, and most meete for such repor∣ters. 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 o∣ther 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 ex∣perience 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 Testa∣ment, 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 igno∣rant 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 operi∣bus, we were created in good workes: and the originall Greeke being shewed vnto him, when he found it to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad bona opera, created to do good workes: he looked in the begin∣ning 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 Cam∣pions 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 wit∣nesses, that the auncient fathers both Greekes and Latines did teache iustification by faith alone, euen as we do. By which oc∣casion, 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 vn∣truthes.

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 Pam∣phlets 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 * 1.51 chapter, where he hath registred that this doctrine of Iustification by faith onely, was an heresie taught in the Apostles time: for re∣formation 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 pray all indifferent readers, to consider of these maner of dealings. For Saint Au∣gustine 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 euer∣lasting life. These be Saint Augustines expresse wordes in that place truely translated, which they haue most vntruely and ma∣litiously 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 a∣gainst whome S. Augustine doth write) but a liuely faith (being wrought in our hearts by the said word of God, and by the ope∣ration of the holy ghost) beleeuing Gods promise of his mercy in Christ, is the instrumentall cause in vs, whereby onely wee re∣ceiue 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 ve∣ry 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 iudge∣ment 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 en∣deuoured to set downe all poyntes that were dealt with, in our sayd conference, with as much trueth concer∣ning the substance of the matter, as our dili∣gence and memory, and the remem∣brance of other also, could possibly attayne vnto.

Alexander Nowell.

William Daiie.

Notes

• * 1.1

  Flagitiosus Apostata. Contentiosam, tumidam, aridam, stramineam.
• * 1.2

  Lutherus in praefat. in epist, Iacobi. Hanc epistolam S. Iacobi laudo & pro vtili ae commodo habeo.
• * 1.3

  S. Aug. in his booke of re∣tractations.
• * 1.4

  S. Hieromes wordes.
• * 1.5

  Euseb. lib. 3. cap. 25.
• * 1.6

  Euseb. lib. 2. cap. 23.
• * 1.7

  Adulterinam.
• * 1.8

  August. contra Faustum. li. 28. cap. 2. & lib. 33 cap. 6.
• * 1.9

  Distinct. 19. cap. In Cano∣nicis.
• * 1.10

  Ad norm•…•… Hieronimi.
• * 1.11

  August. De Doctrina Chri∣stian. lib. 2. ca. 8.
• * 1.12

  Euseb. lib. 3. cap. 25. dubia, ficta, ad∣ulterina. August. de Ci∣uit. Dei. lib. 15. cap. 23. & con∣tra 2. Gaudent. Epist. lib. 2. cap. 23. Testes Domini.
• * 1.13

  Distinct. 19. cap. In Cano∣nicis.
• * 1.14

  S. Augustines wordes.
• * 1.15

  The report of them. Distinct. 19. Cap. de Cano∣nicis.
• * 1.16

  Hierom. Pro∣log. Galeat. & epistola ad Paulinum.
• * 1.17

  Distinct. 20. Cap. De libellis. The Pam∣phleter here saith, that M. Day (meaning the Deane of Windsor) ha∣uing belike of olde store an other Canon to reade &c. But the trueth is their affir∣ming the word Canonicall, to make all wri∣tings so na∣med to be of equall autho∣ritie, occasio∣ned vs to reade that Canon be∣fore. Distinct. 19. Cap. In Canonicis. The Decretall Epistles are together numbred with the Canoni∣call Scrip∣tures. To the which if you ioyne the say∣ing of Pope Agatho, Di∣stinct. 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 blasphemies? for euen as Lucifer by pride woulde haue made him selfe equall with God: so this Luci∣fers vicar in earth woulde by a Luciferian pride make his worde, Canons and writings, e∣quall with the Maiestie of Gods worde, and the Canonicall Scriptures.
• * 1.18

  Matt. 18.
• * 1.19

  Act. 15.
• * 1.20

  Miser. Confossus & diruptus.
• * 1.21

  Matth. 9. Mark. 5. & 10. Luk. 7. 8. & 12. & 18. Act. 26. 18. Iohn 1. 12. Iohn 3. 16.
• * 1.22

  Act. 16. 31. Galat. 3. 8. Ephes. 2. 8. Rom. 4. Rom. 3. 22.
• * 1.23

  Rom. 3. 24.
• * 1.24

  Galat. 2. 16.
• * 1.25

  Rom. 3. 21. 22▪ 28. 30.
• * 1.26

  Act. 13.
• * 1.27

  D. Hillarius in Matth. cap. 8.
• * 1.28

  Faith onely doeth iustifie.
• * 1.29

  Rom. 3.
• * 1.30

  D. Ambros•…•…in cap. 4. & 9. ad Rom.
• * 1.31

  Basil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  Gregor. Na∣zianzen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.33

  A•…•…an. in Ga∣lat. 3. Chris•…•…st. in Hom. 2. in Rom. Origen. in Rom. cap. 3.
• * 1.34

  August. de fide & operibus.
• * 1.35

  Rom. 4.
• * 1.36

  Psalm. 32.
• * 1.37

  D. Basil. de Humilitate.
• * 1.38

  1. Cor. 13.
• * 1.39

  Mat. 7. 22. 23.
• * 1.40

  Galat. 5.
• * 1.41

  Ephe,;
• * 1.42

  Ephe. 2. 8, 9.
• * 1.43

  Apoc. 22.
• * 1.44

  The pamphle∣ters do say, that we refu∣sed to sub∣scribe, not shewing M. Campions addition of merites.
• * 1.45

  Matth. 10.
• * 1.46

  1. Corinth. 1. 29, 30, 31. Ephe. 2. 8, 9.
• * 1.47

  Rom. 3. 27.
• * 1.48

  Rom. 4. 2.
• * 1.49

  Mark. 16.
• * 1.50

  Both Basill & Nazianzen were offred, but it was Nazianzen & not Basill as they report.
• * 1.51

  August. De fide & operibus.