A15057:158
An answer to the Ten reasons of Edmund Campian the Jesuit in confidence whereof…An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof…
An answer to the Ten reasons of Edmund Campian the Jesuit in confidence whereof he offered disputation to the ministers of the Church of England, in the controversy of faith. Whereunto is added in brief marginal notes, the sum of the defence of those reasons by John Duræus the Scot, being a priest and a Jesuit, with a reply unto it. Written first in the Latin tongue by the reverend and faithful servant of Christ and his Church, William Whitakers, Doctor in Divinity, and the Kings Professor and public reader of Divinity in the University of Cambridge. And now faithfully translated for the benefit of the unlearned (at the appointment and desire of some in authority) into the English tongue; by Richard Stock, preacher in London. ...An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...
London: printed by Felix Kyngston for Cuthbert Burby and Edmund Weaver, 1606London: printed by Felix Kyngston for Cuthbert Burby and Edmund Weauer, 1606
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now what can be more wicked and odious in the sight of God, then to be inwardly inflamed with the fire of lust, and to refuse that lawful mean•• whereby it might be quenched? But you are always harping upon this string; that they are bound by the laws ⟨p. 109⟩of a vow:1 therefore let Cyprian make you answer.s If they have by their vow, consecrated themselves to Christ,3 let them persevere honestly and chastely without any feigned devises. But if they will not or cannot persevere, their best course is to marry. And would Cyprian, think you Campian, have given this counsel to Virgins, if he had judged such marriages wicked, or no better than public incest, as you in your intemperate stile term it? And indeed how much more honest course were it for you Monks and Friars, to avoid your too too public and notoriously wicked fornication, by embracing chaste marriage? for so it might come to pass,4 as your old Pope Pius was wont to say: That many of you might be saved in marriage, which are now damned in single life: But he that is filthy, let him go forward in his filthiness unto his old age; and let him that is holy, •lie uncleanness, and prefer sanctimony of life, before vice and wickedness. And these are the main matters which you have delivered unto us, in that your grave contestation, and have laboured to persuade by interposing the authority of Councils. But you might have considered (Campian) that the counterfeit names of Councils, ought to be of far less authority with us, then the most undoubted truth of Gods word. And whereas you further affirm, that The Synods of other times, and namely that of Trent, are of equal authority and credit with those first Councils: I must tell you, I believe you not, although you promise and take upon you to prove it, when need requires. You promise indeed much, but perform nothing. But here I entreat the godly Reader, and beseech all Christians, that they would attentively mark, what Campian here avoucheth, to wit, that all Synods, and namely that of Trent, are equal to the four