A15057:91
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.
but if he made it now free for us, as we are natural men, to choose or refuse life or death at our own pleasure; I am not so bound by the authority of this book and testimony, but that I may appeal from his Apocryphal sentence to the tried Oracles of God. Now for your book of thez Maccabees, I make far less account of it, which Hierome, Epiphanius, Athanasius, Cyprian, have hissed out, and the Leodicene Council hath rejected. Moreover that which is therein spoken of the sacrifice offered up for the sins of the dead, is merely matter of supposal, and forced into the text: for neither in Josephus is any such thing to be found in the ⟨p. 38⟩Greek, neither in Josephus the son of Gerion, who yet writ the self-same history in Hebrew, is there any mention of any such sacrifice, neither had thea Jews either by precept, or practise any such custom, to offer sacrifice and prayers for the dead. Lastly in the Greek copy there is that inversion and disordered placing of the words, that you can hardly make any true sense, or any whole sentence hang together. View the place in the Greek text, and if you can fitly translate it so, that all things may hang well together, I will yield, you are a better Grecian then I took you for. Shall I be tied then by the authority and force of this book, place, or sentence, to offer with you prayers and oblations for the dead? you are too too childish, Campian, to think such things can incline the Students of our Universities to like your side: other manner of matter must you bring, and of more force, if you will gain our favourable audience and good conceit: for these things long ago we have distasted and spit out; but who ever said, your self excepted, that this place of the Maccabees doth prove and confirm invocation of Saints? It is one thing to offer sacrifice for the dead, and another thing to say that the Saints departed make intercession for us. As for Judas bdream touching Onia, of which we read 2. Macchab. 15. I pass it over as a dream: but the matter is not great whether you understand the intercession of the dead, or oblations for the dead: both is yours, and both most false. And here again you cry out with great vehemency; Is it true indeed? is there such frowardness, is there such presumption among men? here is neither