A15057:117
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 to return now to Campian: what is the usual fault he finds in our dealing with the scripture? and what be the arguments by which he doth confute us? Let us demand, saith he, (for example sake) of our Adversaries what caused them to devise this new opinion, whereby Christ is excluded out of the mystical Supper. ⟨p. 63⟩We, Campian, do noti exclude Christ out of the Supper, neither do we otherwise think of the Sacrament then both Christ hath taught us, and the old Church hath prescribed. We certainly affirm, that the faithful in the supper receive whole Christ, God and Man: we believe and teach that they eat his body and drink his blood. Neither doubt we to affirm, but that he, that comes to the supper, and doth not in the supper partake of Christ, that he is in danger of condemnation. Do we now exclude Christ from the supper? But whosoever includeth Christ in the supper as you do, he feigneth and forgeth a new Christ to himself, he confoundeth heaven and earth together, he offereth violence to nature, and mu•• needs admit innumerable absurdities. Wherefore we following the scripture, as our school-masters, not taking up any new opinion, place the natural and humane body of Christ in heaven; for so the Apostle Peter speaketh, whom the heavens must contain, until the time that all things be restored; 2yet thek virtue, the communion, the benefit of this body we exclude not from the supper: but stiffly maintain, that in the supper whole Christ is present to each mans faith. This is the sum of our opinion, which I no less doubt to be the true sense of the scripture, then that Christ is Christ, or that to be scripture which is scripture. This opinion out of all others which we hold, have you made choice of, as an example to impugn and gain-say: Let us see now how scholar-like you acquit your self. If they name the Gospel, say you, ⟨p. 64⟩we join with them. The very words make for us. This is my body, this is my blood: I acknowledge the words do, but I enquire now for the sense of them: whether they should be so expounded as your Church teacheth: that the bread is Transubstantiated into the body, and the wine into the blood of Christ: or by a Trope and in a mystical sense, that the bread is the Sacrament, the sign and symbol of the body, and so the wine of the blood of Christ, as we interpret them.