A15057:162
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.
Moreover you demand & exceedingly triumph, why your Adversaries called hither, and secured by the caution of public promise, did not make all hast to come unto it? In which you are sufficiently answered in the Apology of our Church. For what should we do there? or to what end should we undertake so long a journey, either that being mocked and abused, we might return home again, or being burned in the Council, we should pay for our rashness? For what place of disputation was left amongst those, who had every man plighted their faith to the Bishop of Rome, & had religiously bound themselves by oath, that they would never either do or say any thing against his dignity and pleasure? what therefore might be hoped for from these, which might draw any to the disputation? besides the* calamity of John Huss ⟨p. 113⟩of Bohemia, and Hierome of Prague, whom the Fathers burned in the Council of Constance, brought just cause of fear. And yet Huss came to the Council, trusting in the protection of a public promise. Yea but (say you) the Constantine Fathers made no promise, and therefore did not break any. But Sigismund the Emperor gave his public warrant, unto whom it was fit that he should give credit. Notwithstanding, coming to the Council, he was presently apprehended and cast into prison, and pleading his cause before the Council he was condemned and burned, although Sigismond stormed at it. Neither did he fly, as you falsely report, neither in truth could he escape: but thus this holy and innocent man was devoured like a sheep by furious wolves. And what I pray you, did the Emperors authority, commandment, or public warrantize profit him? The Emperor (say you) signed it, but the state of Christendom, greater than the Emperors, did repeal it. And who then can be safe, if the Emperors bear no sway in the Council? Neither doth the horrible murder of John Huss, contrary to a public warrant of protection, so much discourage us from coming to your Councils, as that decree published by the Council it self, That promise is not to be kept with Heretics. Should I then believe you, who I know will keep no promise? If I do, surely I am worthy to perish after the same manner. Hierome of Prague likewise came to the Council of his own accord, and making public profession of his faith, was burned.
Moreouer you demaund & exceedingly triumph, why your Aduersaries called hither, and secured by the caution of publike promise, did not make all hast to come vnto it? In which you are sufficiently answered in the Apoligie of our Church. For what should wee doe there? or to what end should we vndertake so long a iourney, either that being mocked and abused, we might returne home againe, or being burned in the Councell, we should pay for our rashnes? For what place of disputation was left amongst those, who had euery man plighted their faith to the Bishop of Rome, & had religiously bound themselues by oath, that they would neuer either doe or say any thing againg his dignity and pleasure? what therfore might be hoped for from these, which might draw any to the disputation? besides the