A26931:435
Full and easy satisfaction which is the true and safe religion in a conference…Full and easie satisfaction which is the true and safe religion in a conference…
Full and easy satisfaction which is the true and safe religion in a conference between D. a doubter, P. a papist, and R. a reformed Catholic Christian : in four parts ... / by Richard Baxter.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.
London: printed for Nev. Simmons, 1674
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.
2. And herein they deal far more inhumanely with us than the Infidels themselves: For when they plead against Christ and Scripture, they grant that the common principles and Notitiae, which all mankind acknowledge, are the certain unquestionable light of Nature. 1But the Papists deny not only the Notitias communes, but common sense. It is nothing with them to damn all the world, that will not believe contradictions. They say that the Quantity of Nothing endued with the Qualities, the Actions, the Passion, the Relations, the quando, ubi, situs of nothing, is the Sacramental sign. Inhumane contradiction! 1. Gassendus and others say truly, that an Accident is not properly Res, but Modus Rei, (vel Qualitas, as he calleth it.) 2. Quantity doth not Really differ a re quanta: and to say, [The Length, Breadth, Profundity of Nothing] is a notorious contradiction. And so it is of the other Accidents. There is no Real sensible sign, and therefore no Sacrament, where there is nothing, but the quantity, colour, taste, smell, &c. of Nothing.
- 1See my More Reasons for the Christian Religion, and the Lord Herbert de Veritate.
3. And they cannot, they dare not say, that Christs ⟨p. 130⟩Real Flesh and Blood, is the Sacramental sign: For, 1. It is not sensible; 2. It should be then the sign of it self: The sign and the thing signified cannot be the same.
II. The very substantiality or corporeity of the Bread and Wine as such, is part of the sign: As Christ saith, Behold and handle me, a spirit hath not flesh and blood, as ye see me have: So he taketh Corporeal bread and wine in their sight, and breaketh it, and poureth it out, and giveth it them to see, to feel, to taste, to eat, that they may know it is true bread and wine, the signs of his True Body and Blood. So that to deny the Corporeity is to deny Christs Corporeity in its signs; and tendeth to the old Heresy of them that held that Christ had but a fantastical body, or was not indeed Crucified, but seemed so to be: They teach Heretics to argue, The sign was no Real substance: Therefore neither the thing signified.