A15057:160
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.
You speak much of the dignity of Councils, which we also acknowledge to be very great, but nevertheless, the holy Ghost is not bound to multitudes of men, to stately preparations, nor to sumptuous pomp. And we may often observe that in Councils there is much contending amongst contrary factions, and sometimes the greater part prevaileth against the better. You say that Luther durst presume to affirm, that he preferred the judgement and suffrages of two good and learned men, before the Councils. And in truth why might he not prefer them; and who could justly find fault with that speech? Seeing Gerson the Moderator of the Council of Constance, doubted not to prefer the judgement of one man, before the whole Council. ⟨p. 111⟩uWe are, saith he, to give more credit unto a man learned in the holy Scriptures alleging catholic authority, then to a general Council: 2which also Pa•ormitan hath confirmed, writing in this manner: We ought (saith he) rather to believe a simple lay man, alleging the Scripture, than the whole Council together. You say further, That Kemnisius dared to peise the Council of Trent in the balance of his own giddy brain. But Kemnisius did not examine that Council by his own square, but by the rule of Gods holy word: And what gained he? (say you) and answering your self in your own question, you say, nothing but infamy: If Kemnisius have not your good word, it is no great wonder; for he hath achieved that by his learning, virtue and industry, that he may seem worthy of envy and hatred from such as you are. But if true and deserved praise be due to good deeds, he hath obtained an honourable reward; even the everlasting glory of a good name. Yea (say you) if he take not heed, he shall be buried with Arrius. But it behooved you, Campian, to trouble your head, rather about your own, then Kemnisius his funerals: and take you heed, least for your evil deeds, there be a sepulchre provided for you amongst the damned.
You speake much of the dignitie of Councels, which we also acknowledge to be very great, but neuerthelesse, the holy Ghost is not bound to multitudes of men, to stately preparations, nor to sumptuous pompe. And we may often obserue that in Councels there is much contending amongst contrarie factions, and sometimes the greater part preuaileth against the better. You say that Luther durst presume to affirme, that hee preferred the iudgement and suffrages of two good and learned men, before the Councels. And in truth why might he not preferre them; and who could iustly finde fault with that speech? Seeing Gerson the Moderator of the Councell of Constance, doubted not to preferre the iudgement of one man, before the whole Councell.