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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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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

aboue where Christ sitteth at the right hande of God set your affection on heauenly things and not vpon earthly things The Apostle exhorteth vs to seeke things aboue because Christ is in heauen touching his body sitting at the right hand of God If he be beneath on earth bodily any way then the Apostles reason is nothing Campion The Apostles meaning is that Christ is not to be sought for now in that sort as when he walked vpon earth Goade This answere is taken away before The Apostles true meaning is to drawe them from mens traditions and earthly ceremonies by this reason Because Christ is not beneath on earth touching his body Campion He meaneth of all earthly things and not of ceremonies Goade That is but your cōiecture of ignorance or forgetfulnes of the Apostles argument in the former chapter next going before Camp Is not Christ to be sought vpon earth when I looke into my Bible doe I not seeke Christ Goade I thinke you doe not truely seeke him Camp Do you Goade I will not answere your wordes Answere you mine argument ye would go from the matter Camp Your argument is nothing If Christ be in heauen I must not seeke him in earth Goade It is the argument of the Apostle and may thus bee framed Our affection must there be set where Christ is touching his body But Christ is in heauen alone touching his body where he sitteth at the right hand of God Therefore our affection must be in heauen Camp What is it to seeke Christ aboue must I flie vp into heauen it is our affection and cogitation that must be lift vp Goade What is this to the argument you answere not the Apostles reason being framed into a Syllogisme Our affection must be where Christ is touching his body But he is in heauen in his body at the right hand of God Ergo there to be sought and not vpon earth If Christ be any way vpon earth the Apostles argument holdeth not but contrariwise by the Apostles reason earthly things were to be sought if Christ be any way vpon earth touching his body Camp I must not now seeke Christ in conuersation in Ierusalem to seeke him in the Sacrament is not to seeke him in earth Goad But if he be on earth in the Sacrament as you say bodily then he may be sought vpon earth yea and earthly things also which the Apostle denieth There is a manifest opposition in the Apostles wordes betweene aboue and beneath in heauen and in earth ye may not confound these We must ascende thether where Christ is But he is aboue in heauen Therefore in minde we must ascende into heauen Campion The drift of the Apostle is we must ascende with Christ we must die with Christ in affection and spiritually Goade You neuer answere directly to the argument It 〈◊〉 contrary to the Apostles plaine wordes and against the scope of his exhortation that we should seeke Christ beneath as any way bodily present on earth Camp Mine answere is that according to his ordinary presence he is aboue but according to miracle he is bodily vpon earth beneath Goade Now ye flie againe to miracle but this shift is taken away before For if Christ bee any way bodily present on earth though it be by miracle then he is to be sought on earth which the Apostle denieth You heare his answere this stone hath bene rowled enough Fulke If Christ be present in his naturall body he is present in his true body But he is not present in his true body Ergo he is not present in his naturall Campion I deny your Minor he is present in his true body Fulke If he be present in his true body then wheresoeuer the Sacrament is there is his true body But wheresoeuer the Sacramēt is there is not his true body Ergo he is not present in his true body Campion Proue your Minor Wheresoeuer the Sacramēt is there is his true body Fulke Chrysostome denieth it in cap. 5. Math. Homilia 12. operis imperfecti Sin vasa sanctificata ad priuatos vsus transferre peccatum est periculum sicut docet nos Balthasar qui bibens in calicibus sacratis de regno depositus de vita Si ergo haec vasa sanctificata in priuatos vsus transferre periculosum est in quibus non est verum corpus Christi sed misterium corporis Christi continetur quanto magis vasa corporis nostri quae sibi Deus ad habitaculum preparauit non debemus locum dare diabolo agendi in eis quae vult Here you see Chrysostome doth plainely deny the true body of Christ to be present in the holy vessels in the which the misterie or sacrament thereof is conteined Campion Of all other Doctors he maketh most against you Fulke He maketh nothing against vs for this question in any place of his workes but how answere you vnto this place Camp I saye where the naturall body of Christ is present there is his true body present Fulke But this Doctor saith cleane contrarie that in the holy vessels is conteined the misterie of the body of Christ but not the true body of Christ. Camp He speaketh of Balthasars vessels Fulke Although he bringeth Balthasars example of abusing the holy vessels of the Iewes to shewe howe daungerous it is to conuert holy things to priuate vses yet he speaketh expressely of the holy vessels of the Christians wherein was the misterie of the body of Christ. Camp The chalice may bee abused after the true body of Christ is taken out of it and that is a great fault to abuse it when the body of Christ is not in it Fulke Then he should say In quibus non erat but he sayth In quibus non est In which the true body of Christ is not Campion Hee talketh of all holy vessels not onely of the chalice Fulke I graunt he reasoneth from the lesse to the more if it be daungerous to abuse al holy vessels namely those in which the true body of Christ is not but the misterie thereof howe much more perilous is it to abuse the vessels of our body wherein God dwelleth Campion Doeth he say that the body of Christ is not in the chalice Fulke He saith it is in none of the vessels But the chalice is a vessell Ergo it is not in the chalice Campion May not the holy vessels be abused after masse is done and so he meaneth that though the body of Christ be not in them when they are abused yet it is an heinous fault to abuse thē when the Sacrament is taken out Fulke His wordes are plaine that the true body of Christ is not in them but the misterie or sacrament thereof For if it be a sinne and daunger to transferre the sanctified vessels vnto priuate vses as Balthasar doth teach vs which drinking in the hallowed cuppes was deposed from his kingdome and from his life Therefore if it be so daungerous to transferre

accidents are not that he spake of Campion This is a booke and yet I see not the substance of a booke but whitenesse and other accidents Fulke Who would say that whitenes is the booke none but a madde man neither will any say that whitenesse is the body of Christ or called the body of Christ. Therefore by the word of heauenly bread and of the Sacrament he meaneth the whole sacrament I see you haue nothing but shamelesse shiftes against so cleare authoritie of your owne Canon law speaking against you Campion If you dare let me shewe Augustine and Chrysostome if you dare Fulke Whatsoeuer you can bring I haue answered already in writing against other of your side and yet if you thinke you can adde any thing put it in writing and I will answere it Campion Prouide me ynke and paper and I will write Fulke I am not to prouide you ynke and paper Campion I meane procure me that I may haue libertie to write Fulke I knowe not for what cause you are restrained of that libertie and therefore I will not take vpon me to procure it Campion Sue to the Queene that I may haue libertie to oppose I haue bene nowe thrise opposed it is reason I should oppose once Fulke I will not become a suter for you Camp Sue to the Queene for me it is but an easie suite you being in such credit with your Prince may if you dare procure this matter Catholikes of their prince can obtaine a greater matter and are not you Protestants in such credit with your Prince that you can obteine so small a matter Fulke We meane not to trie our credit in this matter But if you write any thing I will answere you in writing Campion Procure it Fulke It were to small purpose I haue answered already Heskins and Saunders which are like to bring as much as you Campion I am not worthy to cary their bookes after them And you your selfe Sir may be scholer to either of them Goade If Christ be present in his naturall body he must be present in his true body But Christ is not present in his true body Ergo not in his naturall body Camp I deny your minor He is present in his true body Goade A true body must haue the properties of a true body But this hath not the properties of a true body Ergo it is not a true body Camp I deny againe your minor It hath the properties of a true body Goade Amōgst the properties of a true body this is one special to be circūscribed in place not to be in many places at once But in your transubstantiation Christes body is made to be in many yea in infinite places at once Ergo it hath not the properties of a true body Campion It is in respect of a miracle not seene with eye but with our faith Goade Now you runne againe to miracle It hath bene before shewed you out of Augustine that there is no miracle in the Sacrament and your selfe sayd that miracles are now ceased Campion It is a great miracle to conuert a sinner yea greater then to make the worlde and this kinde of miracle is dayly Goade Now you would go from the matter this is not properly a miracle But to the purpose Answere the argument That which is in many places at once is not a true body But as you teach Christ in the Sacrament is bodily in many places at once Ergo not a true body Campion The propertie of the fire is to burne yet the three children in the fire 〈◊〉 〈◊〉 ●…ed Wi●… you ther●…e 〈◊〉 that it was truely fire Goade That was in deede and properly a miracle whereof the Scripture testifieth which visibly was seene Campion So is this a miracle Goade Beside it is not sensible which must be in a miracle There is no ground of the worde for it And faith must be grounded on the worde of God Campion The word teacheth that God is omnipotent Goade You that wil reason from Gods omnipotencie must prooue also his will Omnia quae voluit fecit Hee hath done all things whatsoeuer he would Camp Nay you must proue it is not his will Goade I wil proue it out of Theodoret. Dialo 3. qui inscribitur impatibilis writing of the glorified body of Christ after his resurrection Non est mutatum in naturam diuinitatis sed post resurrectionem est quidem immortale ù corruptione interitu alienum diuina gloria plenum sed tamen corpus est quod habet propriam circumscriptionem The body of Christ is not changed into the nature of his diuinitie but after his resurrection it is in deede a body immortall free from corruption and ful of diuine glory but yet it is a body that hath a proper circumscription Campion When it pleaseth Christ to worke a miracle he is not bound to the natural properties he doth not alwayes practise all his properties His body ascending into heauen had the true properties of a body yet did not then practise them It is against the naturall propertie of a body to ascend vpward Goade This ascention of Christes body being an article of our faith is grounded vpon the worde that his body was taken vp neuerthelesse remayned a true body circumscribed in place Augustine sayth we must not take away the trueth of Christs body Epist. ad Dard. 57. Cauendum ne ita diuinitatem astruamus hominis vt veritatem corporis auferamus cui profecto immortalitatem dedit naturam non abstulit Wee must take heede that we doe not so maintayne the Godhead of Christ being man that we take away the trueth of his body whereunto hee gaue immortalitie but tooke not away the nature Campion You neede not bring these places I graunt that Christ hath a true body But you may as well deny the ascension of Christ being against the propertie of a true body to ascend vpwarde Goade I answered before that this is an article of our faith grounded vpon the expresse worde of God And because we do beleeue by the word that Christes body is ascended and sitteth at the right hand of God and from thence shal come to iudge therefore we cannot beleeue the cōtrary that Christ is yet present on earth So Augustine reasoneth in the same Epistle Christus Iesus vbique est per id quod Deus in coelo autem per id quod homo Spacia locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Christ iesus is euery where as he is God but as he is man he is in heauen Take away space of places from bodies they shall be in no place and because in no place they shall haue no being at all Campion I thinke I haue answered sufficiently he is present not naturally but miraculously Goade Why then ye destroy the propertie of a true bodie and so consequently take away the trueth of a body Campion I grant the

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 therefore he was forced to giue credite to his notes We said it was more credible that he brought the saide booke ouer 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 that 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 that wherof 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 Luthers 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 other 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 suddenly 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 of Saint Iames named by Master Campion The Epistle of Saint Iames is sayd to be published by some other man vnder 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 sayings 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 Testament are to be taken for Canonicall and which haue bene doubted of which Epistles quoth we haue bene written and printed 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 errour of confounding the Canonical Scriptures with these Apocrypha 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 printers 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 vero contradicitur c. those bookes that are gainesayde though they be knowen to many be these The Epistle which is attributed to S. Iames the Epistle of Iude the latter of Peter the second and third of Iohn And the same Eusebius in another place affirmeth plainely the sayd Epistle of S. Iames to be a counterfaite or bastard Epistle 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 Canonicall 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 written 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 maner writings Canonical that was not before Canonicall For by the iudgement of S. Augustine in many places of his bookes there are two things requisite to proue any writing Canonicall one is the testimonie of the Church in which the authour liued

the matter that he had in hand Goad You answere not the argument Thus I vrge it briefly Christ is now present with his Church only touching his spirit and grace Ergo he is no way present touching his body Mine argument you see is grounded vpon Augustines plaine wordes opposing the one presence to the other Secundum presentiam maiestatis semper habemus Christum c. Campion He compareth these two together how he was present to his Apostles and how to vs he talketh generally of an vsuall presence as euery māmay haue Christ present by prayer c. Goad And he maketh Christ present to vs none other way but by his maiestie and inuisible grace and touching all presence of his flesh saith it is true me ye shall not haue alwaies I pray you would or durst Augustine so haue written in so plaine wordes absolutely to allowe onely of Christes presence by his grace denying that touching his bodily presence we should not alwaies haue him with vs if Christ any way were still bodily present vpon earth Camp Yea I warrant you being rightly vnderstoode For he opposeth his presence then and his presence now not any more according to visible conuersation And so your argument ye woulde make out of Augustine is not good Goad You vse not to answere the point of the argument but your manner is to holde you stil to one shifting distinction though it be often taken away Your kinde of answering is not onely against learning but against common sence Fulke I will take an other argument If Christ be present in the sacrament in his naturall body he is present in truth and in deede not onely in a signifying misterie But he is not present in the sacrament in truth and in deede but onely in a signifying misterie Ergo he is not present in his naturall body Cam. I denie your Minor he is present in the truth of his body Fulke I proue it out of the Canon Lawe De Consecratione Distinct. 2. cap. Hoc est Sicut ergo caelestis panis qui Christi caro est suo modo vocatur corpus Christi cum reuera sit sacramentū corporis Christi illius videlicet quod visibile quodpalpabile mortale in cruce positū est vocaturque ipsa immolatio carnis quae sacerdotismanibus fit Christi passio mors crucifixio non rei veritate sed significante mysterio sic Sacramentum fidei quod Baptismus intelligitur fides est●… Therefore euen as the heauenly bread which is the flesh of Christ after a peculiar maner is called the body of Christ when in deede it is the Sacrament of the body of Christ to wit of that body which being visible which being palpable being mortal was put on the crosse and euen that immolation of the fleshe which is done by the Priests handes is called the passion death crucifixion of Christ not in trueth of the thing but in a signifying mystery so the Sacrament of faith which is vnderstoode to be baptisme is faith And the Gloss. hereupon sayth Coelestis c. id est Coeleste Sacramentum quod ver è repraesentat Christi carnem dicitur corpus Christi sed impropriè vnde dicitur suo modo sed non rei veritate sed significante mysterio Vt sit sensus Vocatur corpus Christi idest significat The heauēly bread that is the heauenly Sacrament which truely representeth the flesh of Christ is called the body of Christ but vnproperly whereupon it is sayd by a peculiar maner but not in the trueth of the thing but in a signifying mystery So that the sense is It is called the body of Christ that is it signifieth it Camp All this maketh for transubstantiation That which we see is called the body of Christ where in deede it is but the colour and the accidents Fulke All makes for you but let vs see whether you can so runne away with the matter He saith Coelestis panis the heauenly bread can the colour or accidents be called the heauenly bread Campion The meaning is of the accidents and of the signe Fulke This is a straunge proposition color or accidens is coelestis panis Campion It is called Coelestis panis because it is heauenly bread by consecration Fulke That can not be For he calleth that heauenly breade which is the fleshe of Christ and after the maner of it the body of Christ But accidents are not the flesh of Christ nor the body of Christ Ergo they are not the heauenly bread Campion If you respect the qualitie it is the heauenly bread by consecration Fulke It seemeth you knowe not the place the Glosse sayth the heauenly bread which is the heauenly Sacrament is called vnproperly the body of Christ not in trueth of the thing but in a signifying mysterie Camp Saint Augustine there speaketh popularly You bewray your slender reading of Augustine in citing this as Gratians authoritie Fulke It is Gratian in the decrees of your owne Canon law and the Glosse thereupon In deede the decree is borowed of Augustine but it is more fully against the carnall presence as it is cited by Gratian. Campion I will answere both Gratian and the Glosse Fulke Set it downe then in few wordes Campion It is called coelestis in respect of consecration and transubstantiation bread in respect that it is bread wine in outwarde shewe and for the accidents it is called Sacramentum the Sacrament in respect that vnder those outward shewes the naturall body of Christ is present Fulke So you vnderstand the sacrament which is denyed to be the body of Christ in trueth of the thing to be the accidents but it is absurd that accidents should be called the heauenly bread Campion It is not absurd if it be heauenly vnderstood but accidents visibly considered of themselues import absurditie Fulke The Sacrament is the outward shewe which is not the body of Christ. I will proue that he taketh the worde Sacrament for the whole Sacrament not for the accidents as you doe Campion He speakes of the whole Fulke He speaketh of the whole and not of the whole this is manifest contradiction Campion The worde Sacrament is here taken for the exterior formes and not for the whole Sacrament Fulke I proue it must be taken for the whole Sacrament els it could not be compared with Baptisme But it is compared with Baptisme Ergo he taketh it for the whole Sacrament Camp Your maior I answere He compareth the element of the sacramēt of the altar with the elemēt of water in baptisme Fulke He speaketh of the whole Sacrament of Baptisme which is called faith euen as the heauenly bread is called the Sacrament of Christ But the water of Baptisme is not called faith Ergo he speaketh of the whole Sacrament Campion He respecteth the externall signes and compareth signes with signes Fulke That which he spoke of is called the body of Christ But the accidents are not called the body of Christ Ergo

his conscience be neuer so pure it sanctifieth not the bodie of Christ Therefore there is no way for you to escape Goad If there bee transubstantiation then Christ is really present in his true body But Christ is not really present in his true body Ergo there is not transubstantiation Camp Christ is really present in his true body Goade He is not present in his sensible body Therefore not in his true body Campion I deny your argument Goade It is the argument of our Sauiour Christ who neither deceiueth nor can be deceiued Luk. 24. 39. See my handes and my feete that it is I handle me and see c. Here Christ proueth his true body to be present by the senses of seeing and handling as reasoning thus You see and feele my body Therefore I am present in my true body And it is not a spirite as you feare as if he could not haue bene seene and handled then not to be beleeued to be his true body Camp The argumēt of Christ is good The body that might be felt must needes be a true body The body of Christ is alwayes sensible but he doth whē it pleaseth him withdraw this propertie Goad Then by our Sauiour Christes reason we may doubt of the trueth of his body Camp It is said of Christ that he vanished out of their sight yet his body was visible And can not Christ bee present nowe without our seeing him Goad He was taken out of their sight and then howe could they see him but you say his body is present with vs. Will you chalenge more vnto you then Christ him selfe doth It pleased Christ to be iudged by our senses touching the presence of his body our senses do see feele smell and taste nothing but bread Campion Christes pleasure is ●…nough 〈◊〉 the 〈◊〉 ●…e him rise out of his sepulchre Goad It pleased the Lorde to holde their eyes 〈◊〉 〈◊〉 astonished for feare so when he 〈◊〉 〈◊〉 it is true that wee can not vse this sense Campion Then his body may be 〈◊〉 to ●…s if he will yet he in him selfe is alwayes sensible so the cause of not seeing him is in him and not in mine eye Goade Yea if our eyes were holden that we could not see but it is manifest that the Apostles knewe nothing of this doctrine of reall presence in the sacrament before Christes resurrection For if they had bene taught before in the 〈◊〉 that Christ was present in the sacrament in his naturall bodie and yet they sawe and handled nothing els but bread this argument nowe after his resurrection drawen from their senses had bene of small force Campion Ye haue heard mine answere though now it pleased him to shew him selfe palpable yet there may bee impediment in him and also in vs why this is not alwayes so Here was no miracle when Christ did thus shewe him selfe but Christ wil be present in the sacrament miraculously Goad Let vs ende with prayer Wee yelde thee humbly thankes most gracious God and merciful father that it hath pleased thee to call vs to the knowledge and profession of thine euerlasting trueth reuealed in thine holy worde and although it bee the lotte condition of the same truthe alwayes to haue aduersaries and gainsayers that set themselues against the cleare light of thy word yet we beseech thee so to establish and confirme our faith in the knowen trueth that we be neuer offended by reason of errors and heretiques knowing that as there hath bene alwayes amongst thy people so there wil be still false prophets which priuily shall bring in damnable heresies yea there must be heresies in the Church that they which are approued may be knowen But rather O Lord by this meanes stirre vs vp the more to study and meditate in thy lawe And specially vouchsafe to worke in our heartes a greater measure of zeale and loue towardes thy truthe seeing that of thy iust iudgement thou vsest to sende strong delusions that they should beleeue lyes which woulde not receiue the loue of thy trueth And amongest the multitude of those that wander in blindnes and errour wee beseeche thee in thy good t●…e so many of them as pertaine vnto thy kingdome of thy mercie to conuert and the rest that are obstinate against thy trueth and glorie of thy iust iudgement to co●…de and finally to breake the might of Sathan by the power of our Lord Iesus Christ to whome with thee and the holy spirit be all glorie now and euer Amen William Fulke Roger Goade A remembrance of the conference had in the Tower of London betwixt M. D. Walker and M. William Charke opponents Edmund Campion Iesuite respondent the 27. of September 1581. as followeth 1. Whether the Scriptures containe sufficient doctrine for our saluation 2. Whether faith onely iustifieth MAster Charke beganne the action with this godly prayer but Campion refusing to pray with them becrossed himselfe on the forehead breastes and other partes after his superstitious maner Our helpe is in the name of the Lord who hath made heauen and earth O eternall God and most mercifull father we thy seruantes doe humbly acknowledge that we are by nature miserable sinners ful of darkenesse and errour without thee neither meete to receiue the loue nor able to yeelde the obedience of thy trueth Therefore wee beseech thee in Iesus Christ to throw all our sinnes into the bottome of the sea to chase away all our darkenes with the brightnesse of thy wisedome that we may growe vp in the knowledge in the loue and in the obedience of thy most holy will And because we are here assembled to maintaine thy trueth against the errour and superstition of Antichrist vouchsafe O Lord our God to be present in this action by thy holy spirit and so sanctifie our hearts and gouerne our tongues that our corrupt affections being suppressed all things may be done in a godly zeale for thy trueth and nothing against it Moreouer for those that are come to heare graunt that as many as loue thy Gospell may be more and more confirmed in the knowledge thereof by that which shal be faithfully deliuered out of thy holy worde such as be otherwise minded wee pray thee that they may yeelde either to the manifest trueth if they appertayne to thy holy election or being none of thine that they may appeare guyltie and conuicted of a lying spirite such as is gone out into the worlde to deceyue those that will not receyue the loue of thy trueth but delight in darkenesse These things O Lord and whatsoeuer thou knowest to be good for vs we aske in the name of Iesus Christ and by that forme of prayer which he hath taught vs. Our father c. After the prayer was ended M. D. Walker entred with this preface Walker Gentlemen ye shall vnderstande that we be sent hither by authoritie to talke conferre with one called Campion an English man borne