A26887:284
The certainty of Christianity without popery, or, Whether the Catholic-Protestant or the papist have…The certainty of Christianity without popery, or, Whether the Catholick-Protestant or the papist have…
The certainty of Christianity without popery, or, Whether the Catholic-Protestant or the papist have the surer faith being an answer to one of the oft canted questions and challenges of the papists, sent to one who desired this : published to direct the unskilful, how to defend their faith against papists and infidels, but especially against the temptations of the Devil, that by saving their faith, they may save their holiness, their comfort and their souls / by Richard Baxter.The certainty of Christianity without popery, or, Whether the Catholick-Protestant or the papist have the surer faith being an answer to one of the oft canted questions and challenges of the papists, sent to one who desired this : published to direct the unskilful, how to defend their faith against papists and infidels, but especially against the temptations of the Devil, that by saving their faith, they may save their holiness, their comfort and their souls / by Richard Baxter.
London: printed for Nevil Simons, 1672
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.
The said Durandus saith ib. li. 3. d. 23. p. 573. [Nothing is more certain than experience, to which the resolution of other things is made, that we may have the fuller certainty.] But experience telleth us that there is Bread after consecration: And that he took the belief of humane authority, for the weakest opinion I told you before. And v. 12. he saith [How are we sure that God saith what we believe? Non nisi quia sic tenet Ecclesia? Only because the Church so holdeth?] Which he brings to prove that Divine Authority is not surest to us.
THe said Durandus saith ib. li. 3. d. 23. p. 573. [Nothing is more certain than experience, to which the resolution of other things is made, that we may have the fuller certainty.] But experience telleth us that there is Bread after consecration: And that he took the belief of humane authority, for the weakest opinion I told you before. And v. 12. he saith [How are we sure that God saith what we believe? Non nisi quia sic tenet Ecclesia? Only because the Church so holdeth?] Which he brings to prove that Divine Authority is not surest to us.
And Ocham Quod l. 5. q. 31. so answereth the question, Whether the substance of Bread remain after consecration, as I verily believe he did but Ironically jeer them, and show that he durst not speak his thoughts.
And Ocham Quod l. 5. q. 31. so answereth the question, Whether the substance of Bread remain after consecration, as I verily believe he did but Ironically jear them, and shew that he durst not speak his thoughts.
Mentioning three opinions: The first, that the substance of bread which was there before, is after the body of Christ, (I think he meaneth Durandus opinion condemned by Bellarmine, &c.) he rejecteth. The second saith he (that the substance of bread and wine cease to be, and the accidents only remain, and under them Christs body begins to be is the common opinion of all Divines, which I hold for the determination of the Church, and not for any other reason. The third (that there remaineth the substance of bread and wine with Christs body) would be very reasonable, if the Churches determination were not contrary: for that opinion solveth and avoideth all the difficulties which arise from separating the accidents from the subject. And the contrary to it is not had out of the Canon of the Bible; nor doth it include any contradiction for Christs body to consist with the substance of bread any more than with the accidents—And after more, answering the argument of Mass-miracles by every Priest he saith [Sometime about some things there must more Miracles be put, though it might be done by fewer, and that because it pleaseth God; And the Church knoweth this, by some Revelation that so it is, and therefore the Church hath so determined.]