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A26931 Full and easie satisfaction which is the true and safe religion in a conference between D. a doubter, P. a papist, and R. a reformed Catholick Christian : in four parts ... / by Richard Baxter. Baxter, Richard, 1615-1691. 1674 (1674) Wing B1272; ESTC R15922 117,933 211

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other Ordinances as in the Eucharist Nor know I what they mean by the Forms of bread and wine under which they say that Christs Body and blood is given But I am past doubt that Bread and Wine are still really in substance there And whereas the same men say that It is Christs humbled flesh and blood as sacrificed on the Cross that is Commemorated but his Glorified Body and soul only which are Communicated and Received I must say 1. That Christ plainly tells us of his Giving us his Sacrificed Body or flesh it self to eat as he is the Lamb of God that taketh away the sins of the World And he saith Take Eat this is my Body which is broken for you c. so that the same body is Commemorated and Communicated But how Communicated In the effects of his sacrifice His Body was given a sacrifice to God for us and the fruits of that sacrifice given to us And thus he was given a sacrifice for the life of the world And thus we do receive him By our bodily taking and eating the Bread we profess that our souls take him to be our Saviour and Cause of our Life both as Purchasing and Meriting it on Earth and Interceding and Communicating it in and from Heaven 2. And this Doctrine will not serve the Papists turn who tell us that Bread and Wine are ceased and that Christs very flesh and blood is there into which all the substance of the bread and wine are turned and that his natural Body before his death was in the same sort given under the forms of Bread and Wine as now and will not be beholden to this subterfuge And indeed it is strange if the Sacrament at the first Institution should be One thing and ever after another thing and that the Bread should ever since be turned into Christs body upon the Priests Consecration and not be turned into it because not yet glorified upon his own words This is my Body Therefore we must let this go and speak of what they own and hold indeed And as for any other Bodily presence influence or communication of Christs Body or Soul besides that which they call Transubstantiation we have nothing to do with it in this Controversie That the substance of the Bread and Wine is not turned into the substance of the flesh and blood of Christ is proved I. Because the Glorified Body of Christ is not formally and properly Flesh and Blood Though it be the s●me Body which was Flesh and Blood The Apostle Paul saith 1 Cor. 15.50 51. Now this I say brethren that flesh and blood cannot inherit the Kingdom of God nor doth corruption inherit incorruption Behold I shew you a mysterie We shall not all sleep but we shall all be changed It is not only Dr. Hammond but other of the best expositors who shew that by Flesh and blood and corruption here is not meant sin but flesh and blood formally considered which is ever corruptible And the Papists commonly confess this If therefore it be flesh and blood which the bread and wine are turned into then either Christ hath two bodies or two parts of one which are utterly heterogeneal one flesh and blood and the other not one corruptible and the other incorruptible II. And this feigneth Christ to be often Incarnate even thousands and millions of times And to lay down that Incarnate body again as oft as it corrupteth and to take up a new one as oft as the Priest please and yet all but one Whereas the Church and Scripture have ever told us but of one Incarnation of Jesus Christ III. And it is expresly contrary to his promise Joh. 6.51 I am the living bread which came down from heaven If any man eat of this bread he shall live for ever And the bread which I give is my flesh which I will give for the life of the world v. 34. Who so eateth my flesh and drinketh my blood hath eternal life He that eateth my flesh and drinketh my blood dwelleth in me and I in him As the living Father hath sent me and I live by the Father so he that Eateth me even he shall live by me He that eateth of this bread shall live for ever These are the express promises of Christ But the Papists say that wicked men and unbelievers eat the flesh of Christ who shall not live for ever nor have eternal life nor dwell in Christ but are more miserable by their hypocrisie I pass by abundance of other arguments because commonly used and these are as many as my ends require and I would make the Reader no more work than needs CHAP. XI The Conclusion of the first Book The Causes of Popery R. I Have now made plain to you 1. What the Protestants Religion is or at least my own and all that I perswade you or any other to embrace 2. And also that it is granted to be all true by the generality of the Papists as is explained and proved 3. And I have told you by an enumeration of some particulars why I am not a Papist and why I do disswade you from it 4. And I have made good my first charge in the point of Transubstantiation if any thing in the world can be proved The second I shall leave till another time viz. To shew you how far their Religion as Popish is from Infallible Certainty and what horrid confusion is among them and how they have done much to promote Infidelity in the world by building Religion upon some notorious untruths and upon a multitude of utter uncertainties Though I doubt not but among them there are many true Christians who practically resolve their faith into the surer evidences of Divine Revelation yet I shall clearly prove to you that all those whose practical faith is no surer or better than the notional opinions of their Divines will allow have no certain faith or Religion at all And what impudency is it to make men believe that there is no certainty of Religion to be had but in their way who build their Religion upon such a multitude of uncertainties and certain falshoods as will amaze you when I come to open them to you viz. that ever so many Learned men and persons of all ranks can be induced so to jest in the matters of their salvation And if I be not by death or other greater work prevented I hope in order to make good all the rest of the Charges before mentioned which are our Reasons against the Popish way of Religion In the mean time tell me what you think of that which is already said D. I know not how to confute what you have said And yet when I hear them on the other side me thinks their tale seems fair and I cannot answer them neither so that between you both we that are unlearned are in a sad case who must thus be tost up and down by the disputations of disagreeing Priests so that we know not