A15057:227
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.
To this hathm Illyricus the standard bearer to the Magdeburgeans annexed, that his devilish decree of original sin, which he holdeth to be the most inward substance of mens souls, because (saith he) after the fall of Adam, the very Devil himself doth shape them anew, & transform them into his own substance. This is also an usual saying amongst these abjects, that* all sins are equal; but with this condition, (lest peradventure the Stoics do quicken again▪) that they be weighed in the balance of Gods just judgement: as though God, which is as a most gentle judge, would rather aggravate, then ease our burden; and notwithstanding that he is most righteous, he would yet exaggerate the offence, & make it more then it is in very deed. By this balance a silly poor Taverner that killeth a cock when there is no need, offendeth God no lee, if he give judgment in his fury, then did that vile butcherly fellow being great with child of Beza his doctrine, that secretly with a pistolet most treacherously murdered that great nobleman of France, the Duke of Guise, a Prince of rare virtue, which was the most horrible, & lamentable deed, that ever was dove in any time, within ⟨p. 188⟩the compass of the wide world. But peradventure those men that are set so eagerly in handling of the nature of sin,3 will show themselves great Philosophers in disputing of Gods grace, which will help to heal and cure this malady.n Good offices it seemeth, that they appoint for this grace, the which they impudently cry out to be poured into our harts, or to have sufficient ability, to withstand all sorts of sins: and place it altogether out of our reach, in the only favour of God: which favour (they say)* doth neither amend the wicked, nor purify the corrupted, nor lighten those that be in darkness, nor enrich them that want good works, but only doth hide that old heap of sins still remaining and sticking within us, by Gods winking thereat, to the intent that it be not imputed as deformed and odious in his sight: with which their vain imaginations they are so well pleased, that even