A15057:182
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.
but more impudent then your self, in all my life, did I never know any. There is no end of your lying, you fear no mens censure, there is neither faith nor truth in any thing you speak. Even now you set upon Beza with a fresh lye. He (you say) hath written that Hierome is as surely damned, as the devil, because he was injurious to the Apostles, a blasphemous, a wicked, and an ungodly man. That Beza affirmeth not these things, I protest and a•ow: let any man that will, see the place; if it be otherwise, let me be accounted very infamous. For as for those first words, that Hierome was damned aswell a• the devil, either they are by malicious cavilling fetched out of some other place, as all the rest are, or altogether forged, as the most. In the place alleged, there is no such thing: Concerning that he saith of Injury and Blasphemy, I will set down Beza his own words, that all men may know your impudency. Even Hierome, 1saith Beza, if it be true that Erasmus upon this place saith of him, is not only injurious to the Apostle, in that he findeth want of moderation, in this speech, wherein rather appeareth his Divine courage but also is openly blasphemous, in that even in Christ himself he hath found some sign of imperfection. Thus far Beza: the matter of his complaint, is about S. Pauls sharp answer unto the high Priest, in which Hierome, (as Erasmus testifieth) in his Dialogues against Pelagius, findeth some want of moderation, & not only ⟨p. 132⟩so, but even in Christ himself, he looketh for some imperfection of piety; which reports of Hierome, if it be true as Erasmus affirmeth, why might not Beza justly esteem him, in the one injurious to the Apostle, in the other so blasphemous against Christ? For what can be devised more unworthy the Apostle then that in his answer to the high Priest, he should show too much spleen, or what could be spoken more blasphemous against Christ, than that the grace, wherewith he was endued, was imperfect. But Beza further reprehendeth Hieromes exceeding boldness, in wresting the Scriptures, wherein he hath most just cause of complaint: for either Hierome wrested the Scriptures, or they are so weak and easy of themselves, as they may be any way turned. And truly he must be very desperate, that should defend Hieromes interpretations. Gregorius Massonius esteemeth more of Calvin, then of a thousand Augustines: