A15057:237
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.
Now answer me, Campian, do you think that that which any one doth, how wicked soever, is done whether God will or no? If you hold that any thing is done against Gods will, what providence or omnipotency do you leave him? For he which permits that to be done, which he would by no means have to be done, it is certain that he is not endued with so great power, as that he can forbid that which he would not have done. Wherefore you must need• confess that all things which are done, are done by the will of God; not that God doth will, that is, ⟨p. 197⟩eallow the sins of men, but because by this means he doth exercise his judgement and execute his decree, which he both willeth and alloweth. God can use evil instruments well, and bring to pass by wicked men, those things which agree with his will and liking. Now whatsoever things God doth by evil instruments, those he neither doth nor alloweth, as they be evil things, but as they be his good and holy judgements: so as although he both willeth those things which be done, & doth move the wills of men, and doth exercise in evil instruments, though unknown to the instruments themselves, an effectual power, and doth govern the wicked counsels of impious men, that they can do nothing which he willeth not; yet both men are wicked, albeit they do those things which the Lord willeth; and the Lord is holy, howsoever he willeth those things which the wicked do. This may be made manifest by examples; but I had rather you should hear Augustine than me. When the Father (saith he) delivered the Son, 2and the Lord his body, and Judas the Lord by treachery, why is God just in this delivery, and man guilty, but because in one thing which they did, the cause was not one for which they did it? Again, In that the wicked sin, it is their own: in that in sinning they do this or that, it comes from the power of God, who divides the darkness as he seeth good. And in another place: It skilleth much (saith he) what will agreeth to man, and what to God, and to what end each one referreth his will, so as it may be allowed or ⟨p. 198⟩disallowed. For God fulfilleth certain of his wills, being surely good, by the evil wills of evil men: