A26931:479
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.
CHAP. X. The second part of the Controversy, Whether it be Christs very Flesh and Blood into which the Bread and Wine are Transubstantiated.
CHAP. X. The second part of the Controversie, Whether it be Christs very Flesh and Blood into which the Bread and Wine are Transubstantiated.
R. Our first Question was, Whether there be any Bread and Wine left after Consecration; Our second is, Whether Christs Real Flesh and Blood be there, as that into which the Bread and Wine are changed?
R. OUr first Question was, Whether there be any Bread and Wine left after Consecration; Our second is, Whether Christs Real Flesh and Blood be there, as that into which the Bread and Wine are changed?
And herein 1. I do freely grant, that the change of Christs Body by Glorification is so great, as that it may be called, though not a Spirit, yet a spiritual body, as Paul, 1 Cor. 15. saith Ours when Glorified shall be; that is, A body very like in purity, simplicity, and activity to a Spirit: And the general difference between a spirit and body was not held by many of the Greek Fathers as it is by us: And if the second Council of Nice was Infallible, no Angel or other Creature is Incorporeal: Or as Damasus saith, [They are Corporeal in respect to God, but Incorporeal in respect to gross bodies.] The perfect knowledge of the difference between Corpus and Spiritus, except by the formal Virtues, is unknown to mortal men.