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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
Part 4 › Chapter 1: The First Reason to prove Transubstantiation false.
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.
R. I prove that they are not deceived; or at least, that this kind of perception is the most certain that man on earth is capable of, and is to be trusted to by all men, and disbelieved or contradicted by none. Reason I. Because that humane nature is so formed, that the Intellect hath no other way of perceiving things sensible, but as they are first perceived by the sense, and by it transmitted to the Intellect (or made its objects): And if about Spirits it hold not, that There is nothing in the Intellect, which was not first in the sense: yet about things sensible, it doth undeniably hold: And also that the Intellect of it self is not free to perceive things sensible otherwise than as they are sensed, or not to perceive them; but is naturally necessitated to perceive them. So that it is a contradiction for a man to be a man, consisting of a reasonable soul, with sensitive faculties and a body, and yet not to be formed to judge of things sensible as sense perceiveth them.
R. I prove that they are not deceived; or at least, that this kind of perception is the most certain that man on earth is capable of, and is to be trusted to by all men, and disbelieved or contradicted by none. Reason I. Because that humane nature is so formed, that the Intellect hath no other way of perceiving things sensible, but as they are first perceived by the sense, and by it transmitted to the Intellect (or made its objects): And if about Spirits it hold not, that There is nothing in the Intellect, which was not first in the sense: yet about things sensible, it doth undenyably hold: And also that the Intellect of it self is not free to perceive things sensible otherwise than as they are sensed, or not to perceive them; but is naturally necessitated to perceive them. So that it is a contradiction for a man to be a man, consisting of a reasonable soul, with sensitive faculties and a body, and yet not to be formed to judge of things sensible as sense perceiveth them.
P. Then mad men cease to be men, if they judge otherwise.