A15057:45
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.
216 22 The whole image of God is not razed in man, but some relics are remaining. Natural gifts are corrupted, supernatural distinguished. pag. 216. 217 23 That which is in the regenerate of themselves is corrupt, that which they have from God is contrary to their corruption. pag. 218 24 Sin is not a substance nor a mere privation, but an accident, and a corrupt habit, like to a disease. pag. 220 25 Concupiscence is sin, and so judged by Augustine upon great and weighty reason. ibid. nota 26 Sometime he calleth it no sin in opposition to actual sin. pag. 221 nota 27 Sins are not equal neither do Protestants so teach; they all deserve eternal death, though some more some less. pag. 221. 222 28 Grace is double, either the free mercy and love of God towards us, which is without us, in God: or those gifts which flow from this grace, and this is in us. pag. 223 224 29 Christs righteousness is imputed to us, as our sins to him; Christ having paid our debt, the payment must needs be ours by imputation: and if Papists allow the imputation of the righteousness of Saints, why should they so much scorn the imputation of Christ his righteousness? ibid. nota 30 Charity cannot justify us, because it is imperfect: for that which is faulty cannot justify us. ibid. 31 Imputed and infused righteousness go together in one and ⟨image 17⟩the some man. Justification and sanctification are distinguished in the word. pag. 225. nota 32 The regenerate by grace cannot so resist their temptations that they should never sin: as the example of S. Paul and others manifest. pag. 226. 227. & nota 33 Our righteousness is a real relation. 228. nota 34 All our righteousness being stained, cannot justify us, and faith, hope, and charity being imperfect, cannot, do it. pag. 229 35 Christ is he that covereth us, by whose righteousness we are adorned. Our righteousness is the covering of the fault. pag. 231 36 Faith alone justifieth: but it is not alone when it doth justify. pag. 232 37 The reasons why we are exhorted to perform works and obedience, as also that we are commanded to apprehend Christs righteousness by faith. pag. 230 38 A man ought and may be certain of his salvation by the certainty of faith. pag. 232. 233. nota 39 Many are deceived with a conceit of faith: but he that hath it knoweth certainly that he hath it. pag. 233.
216 22 The whole image of God is not razed in man, but some reliques are remaining. Naturall gifts are corrupted, supernaturall distinguished. pag. 216. 217 23 That which is in the regenerate of themselues is corrupt, that which they haue from God is contrarie to their corruption. pag. 218 24 Sinne is not a substance nor a meere priuation, but an accident, and a corrupt habit, like to a disease. pag. 220 25 Concupiscence is sinne, and so iudged by Augustine vpon great and weightie reason. ibid. nota 26 Sometime he calleth it no sinne in opposition to actuall sin. pag. 221 nota 27 Sinnes are not equall neither doe Protestants so teach; they all deserue eternall death, though some more some lesse. pag. 221. 222 28 Grace is double, either the free mercie and loue of God towards vs, which is without vs, in God: or those gifts which flow from this grace, and this is in vs. pag. 223 224 29 Christs righteousnes is onputed to vs, as our sinnes to him; Christ hauing paid our debt, the paiment must needs be ours by imputation: and if Papists allow the imputation of the righteousnes of Saints, why should they so much scorne the imputation of Christ his righteousnes? ibid. nota 30 Charitie cannot iustifie vs, because it is imperfect: for that which is faultie cannot iustifie vs. ibid. 31 Imputed and infused righteousnes goe together in one and