A15057:28
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.
The objection you shall often find to have divers parts and particulars in it, and so also the answer semblably. Therefore you must take pains for your profit to compare one thing with another, and one part with another.
The obiection you shall often finde to haue diuers parts and particulars in it, and so also the answere semblably. Therefore you must take paines for your profit to compare one thing with another, and one part with another.
If you follow these directions, you shall read the whole with no small fruit to your selves. And yet to make it more profitable unto you, I have in reading the sheets over, as they were printed, gathered the sum of every answer and the chief matter in it, not in any order, I confess, which had bin a thing impossible, because no method is in it; not from any error of the Answerer, but because he was forced to follow a fellow that rode a wild goose chase. The benefit of which epitome may be this: If you read the sum of every answer, before you read each particular answer, it will well prepare you to conceive of the answer it self; if after, which I could wish also you would do, then it will present to you the whole as it were in a map. When you have read both and the whole book, if at any time you remember some thing you would see more particularly, and can but tell or make some nigh conjecture in what answer it is laid down, with reading of one page you may find in ⟨image 9⟩what […] of the […] be found. Finally, let it encourage you the ••ther to read this Treatise, because you shall find in it whatsoever is by our late Papists in their Pamphlets and Treatises, which they have audaciously sent abroad in these few last years, (when the laws have been laid asleep and the just severity of them greatly qualified) I say, whatsoever is in them either objected against our Church and doctrine, or spoken in their own defence, is here to be found, and a solid answer given unto them, if any thing would give them satisfaction. If you be but well exercised in this one book, out of it you may gather some smooth stones, as out of a brook, by which, though you should not be enabled to hold any long war with a cunning Papist, yet you may smite him in the forehead, and fell him grovelling to the earth,