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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	judge_n	law_n	2,498	5	5.0932	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	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. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

Sleidanus Illyricus Kemnisius Caluinus Ioan. Iuellus Others haue spoken of it those things that are most true both how it was called how handled and how it was dismissed and therefore I will not goe about to refute your affections Let it enioy for me that credit and estimation which it can Although euery one knoweth thus much that it was not to bee esteemed a Councell of the whole Christian state An assemblie of certaine men but rather a Conuenticle of a few men running together into the same place There was there present a sort of sill●e Friers which did susteine the greatest part of the burthen by disputing writing and playing the Orators For as for the Bishops and chiefe Cardinals they busied their heads about other matters for which they were speciallie assembled But as I said let it be such as it was for I am not offended at your commendations And let the Bishops make their glorious bragges that they long abode in that schoole out of which as yet as farre as I know not many either learned diuines or good Pastors haue come You also vsher in Antonie of Prage greatly congratulating with himselfe for you would needs shew him some kindnes because he made you a Priest Well Campian was created Priest by Antony Archbishop of Prage surely I feare lest you trauelled too far to buy such base wares But now you may celebrate your Masses seeing you are shauen and annointed and made a Priest Moreouer you demaund exceedingly triumph why your Aduersaries called hither and secured by the caution of publike promise did not make all hast to come vnto it In which you are sufficiently answered in the Apoligie of our Church For what should wee doe there or to what end should we vndertake so long a iourney either that being mocked and abused we might returne home againe or being burned in the Councell we should pay for our rashnes For what place of disputation was left amongst those who had euery man plighted their faith to the Bishop of Rome had religiously bound themselues by oath that they would neuer either doe or say any thing againg his dignity and pleasure what therfore might be hoped for from these which might draw any to the disputation besides the * DVR Iohn Husse was not called by the Councell of Constance neither receiued from it any publike promise And whereas you say that it was decreed in this Councell that faith is not to be kept with heretikes it is false WHIT. pag. 352. The Emperour Sigismund gaue him his publike warrant which the Councel most dishonorably infringed And after they had put Husse to death contrary to publike promise they enacted a law that a promise made vnto heretikes by the Emperour or by any King or secular Prince should not hinder any Ecclesiasticall Iudges from proceeding against them according to law Concil Constant Sess 19. calamity of Iohn Husse of Bohemia and Hierome of Prage whom the Father 's burned in the Councell of Constance brought iust cause of feare And yet Husse came to the Councell trusting in the protection of a publike promise Yea but say you the Constantine Fathers made no promise and therefore did not breake any But Sigismonde the Emperor gaue his publike warrant vnto whom it was fit that he should giue credit Notwithstanding comming to the Councell he was presently apprehended and cast into prison and pleading his cause before the Councell he was condemned and burned although Sigismond stormed at it Neither did hee flie as you falsely report neither in truth could hee escape but thus this holy and innocent man was deuoured like a sheepe by furious wolues And what I pray you did the Emperors authoritie commandement or publike warrantize profit him The Emperor say you signed it but the state of Christendome greater than the Emperors did repeale it And who then can be safe if the Emperors beare no sway in the Councell Neither doth the horrible murther of Iohn Husse contrarie to a publike warrant of protection so much discourage vs from comming to your Councels as that decree published by the Councell it selfe That promise is not to be kept with Heretikes Should I then beleeue you who I know will keepe no promise If I doe surely I am worthy to perish after the same manner Hierome of Prage likewise came to the Councell of his owne accord and making publike profession of his faith was burned So that the case of these two than the which all Christendome at that time had not any more holy or learned shall remaine as a perpetuall monument of your treacherie and most horrible crueltie and as a notable caueat vnto all the godly to beware of you for the time to come Concerning Luther whom you cursed Frier call the hatred of God and men the hand and power of God himselfe so defended him that you could neuer hurt him For will was not wanting to you for the destruction of Luther but opportunitie But he was safe say you vpon the Emperors word neither in truth durst the Pope attempt Luthers death after the Emperor had promised him safetie For would Charles the fifth thinke you haue endured it It was not behoofefull for the Pope to haue attempted any thing whereby the Emperors faith might appeare falsified for Charles would neuer so easilie haue put vp such an indignitie as Sigismond had done in time past But say you they doe too much brag in corners in which when they haue but sounded three Greeke words they would seeme to be very wise They might perhaps seeme wise to you who scarcely as I suppose can sound three Greeke words They cannot as you say indure the light which would bring a Scholler into account and would recall him into some place of reckening and is this it Campian which you hunt after a name same places of account to be poynted at with the finger and to be thus spoken of This is the man aduanced to greatest grace excelling in worth and worthy place Doth this grieue you that you are not highly esteemed of and doe not sit in high place Well man proceede in your vertuous courses and goe forward in the way into the which you are entred to your great praise and there is good hope you may ascend vnto such an high place as you are worthie of But wheras you desire That the English Catholikes may obtaine a Patent of impunity if they loue the saluation of their soules surely you require a thing vniust vnequal For what liknes is there in this that learned men should assemble from all parts vnto a publike Councell and that Runnagates should be permitted to returne vnto their countrie We will say you with winged speed hast vnto the Court relying our selues vpon the Princes word And so indeed you safely may for if shee giue her word you may promise vnto your selues assured securitie And I the more easilie beleeue you speake the truth seeing some of you already haue

vvord of Christ for it 2. Cor. 12.9 And he shevoeth that by this grace vvee may ouercome our corruptions Rom. 7.25 WHIT. pag. 594. But the Apostle sheweth that he was not only tempted by these but ouercome Rom. 7.15 he ●aith he did that vvhich he hated Why did he hate it vnlesse it were worthie hatred Now nothing is worthy hatred but sinne And vers 19. he addeth hee did the euill vvhich he vvould not Then he sinned for to be tempted with euill is not to do that a man would not but to be tempted and to ouercome them is to do that a man both should and would do And vers 23. he saith he was led captiue to the lavv of sinne How can he be a captiue and not be ouercome Beleeue the Apostle then and he could not resist sinne alwaies by all his grace But you say his will did not giue consent bee it so yet those motions are sinne against the tenth Commandement For Rom. 7.7 he sheweth that he speaketh of concupiscence without consent For lusts with consent subduing the will the Philosophers confessed to be sinne For the place you alleage 2. Cor. 12.9 the sufficiencie of Gods grace is but so much that hee should not bee swallowed vp of temptations The godly fall often but God lifteth them vp againe For the other place Rom. 7.25 you are deceiued by the corrupt Latin translation For in the Greeke it is I thanke God by Iesus Christ you reade it as if asking the question vvho should deliuer him from the body of death he had answered himselfe The grace of God by ●esus Christ when he giueth thankes to God as if hee had said Though this body of death be troublesome vnto me because it compelleth me to serue sin yet I rest in that hope which I haue placed in Christ for that he did not the good which he would but the euill that he would not and that when he desired to do good euill was present with him finally that the law of his members doth so rebell against the law of his mind that it maketh him captiue to the law of sin Hence you may know how great strength sinne hath which euen the Apostle himselfe albeit hee were indued with singular grace could not so fully resist but that sometimes he was both ouercome of it and bound vp in it as Augustine speaketh If you doubt Campians whether the Apostle spake this of himselfe I had rather you should take aduise of Augustine August de verb. Apost Serm. 5 ●libi Gal. 5.17 than of the Masters of Trent seeing they be very bad interpreters of the Apostle What should I remember to you Dauid and the rest of the Fathers who haue taught by their examples that it is not easie to resist sinne but herein you are like your selfe in that you say that Christ is no otherwise said by vs to b● full of grace and truth but th●● that the Father did very much fauour him I pray you Campian whence could you gather this Do we not say that Christ was full of grace so that from his fulnes we all receiue grace who of vs did euer deny that there was very great and infinit grace in Christ For they that say that Christ was so full of grace that all men did declare that hee was worthy of the vnspeakeable fauour both of God and men they doe not only hold that Christ was no otherwise full of grace but herein that God did very much fauour him but also they doe set out Christs grace to haue bin more abundant For they doe confesse Ioh. 3.34 both that the grace of the spirit was plentiful in Christ without measure and also they hold that there did an outward grace so shine forth in Christ that all did loue him and did perceiue that he was beloued of God this doth Brentius and Bucer and all our Diuines acknowledge What thing therfore say you is Iustice Of Iustice. you make answere to your selfe a Relation If you commence an action against vs about Aristotles Predicaments certainly we feare not but we shall haue a Philosopher gentle enough in this cause For though Iustice be c DVR That vvhich is not at all cannot bee a reall Relation WHIT. pag. 600. But Christs righteousnesse is not not at all For Christ performed all things vvhich the Lavv required therefore vvas indued vvith the qualitie of perfect iustice but that reason which perswadeth vs to confesse that this righteousnesse of the Law in Christ was a quality the same compelleth vs to thinke that this righteousnesse is not a quality inherent in vs for that vvee neuer in our owne person obeyed the Lavv. Novv vvhat doth let that that righteousnesse in Christ cannot bee made ours by relation and imputation for common sense might haue taught you this if a man do pay money in your name this payment is yours by imputation If you aske how that is yours vvhich is not inherent in you I say againe which thing the Apostle doth so oft presse it is yours by imputation Now rub vp your Philosophie if you can to proue that nothing is made ours by imputation a Relation yet Philosophie will not be cashierd but that it is a quality you can neuer proue either out of the Predicaments or out of the chiefest Philosophie But your Theologicall vertues faith hope and charity had neuer any iniurie offred to them by vs indeed they be so handled by you that you seeme to take them not for Theologicall but for Philosophicall vertues But the cause that maketh vs not to hold that our righteousnes is compounded of these vertues as you would haue it is this because they are neuer so perfect in this life as throughlie to satisfie the law of God now the law must be satisfied or else we cannot be iust For the Lord doth allow no other righteousnes but the very same which is described in the law which whosoeuer cannot attaine are pronounced guilty of eternall death Therfore if we will be righteous and saued and free from that horrible curse such a righteousnesse must bee sought out than which the law cannot require a more absolute And where shall we find this Is it in our vertues in our faith in our charitie But these are weake many waies and want that integrity which the law requireth wherunto it propoundeth righteousnes For faith is but begun we are alwaies to pray that it may bee increased in vs. Now if faith be weak Rom 1.17 Luc. 17.5 other vertues which spring from faith cannot be perfect But righteousnesse must be of that kind as that nothing at all may be added thereunto From hence it followeth that righteousnesse is not compounded of our vertues as you vnfitly speake but it must be fetcht elsewhere Seeing therefore wee had no such vertue as might obtaine righteousnesse for vs with the Lord Christ was giuen vs by the Lord who performed perfect obedience to the law