A15057:236
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.
There was a certain inveterate opinion among men, that whatsoever sin was committed by any, all that was done, God only permitting, and not willing it: now they did separate this permission utterly from all will of God, so as they affirmed that God did no way will those things which he had permitted. But now seeing the Lord is to be held tod permit those things which are done, not only that they might be done, as if he did no whit intermeddle himself in those things, nor had nothing at all to do therein, but also doth by his special providence so govern all things, as that nothing in the whole world happeneth against tha•, that he hath willed & decreed: certainly it cannot be denied, that God doth will after a sort those things, which the wicked do, & that this will of God is so effectual, that in the wicked actions of men, God doth execute his own decree. For in sin two things are to be considered, the action it self, and the corruption of the action: which thing your Aquine might teach you, which ⟨p. 196⟩also he learned from Augustine. The action so far forth as it is a thing and a work, is good; for God effecteth it: but so far forth as this self same action is vicious, it proceedeth not from God, but from the corrupt nature of man. Although therefore God who worketh all things in all, and against whose will nothing can be done; doth bring to pass a certain work of his in the evil actions of men; yet he doth those things that are just, nor ought he any way to be thought to be guilty of the sins of the men themselves: therefore that which a wicked man doth, that, as it is a sin, and as it hath the proper nature of sin, the Lord neither willeth nor suggesteth, nor biddeth, nor effecteth; nay he detesteth and revengeth it, and judgeth it worthy of everlasting punishment. But that which is spoken of the thing, that you apply maliciously and unskilfully, to the quality of the thing, that you may conclude, that God, because he is the author and cause of the action, is also the author and cause of whatsoever corruption is found in that action. I will not prosecute any long digression, nor overwhelm you with that multitude of Scriptures, which I could here use: for I have not taken upon me to expound any point in the Schools, but briefly to confute your filthy slander.
There was a certaine inueterate opinion among men, that whatsoeuer sinne was committed by any, all that was done, God only permitting, and not willing it: now they did separate this permission vtterly from all will of God, so as they affirmed that God did no way will those things which he had permitted. But now seeing the Lord is to be held to