A26947:204
A key for Catholics, to open the juggling of the Jesuits, and satisfy all…A key for Catholicks, to open the jugling of the Jesuits, and satisfie all…
A key for Catholics, to open the juggling of the Jesuits, and satisfy all that are but truly willing to understand, whether the cause of the Roman or reformed churches be of God ... containing some arguments by which the meanest may see the vanity of popery, and 40 detections of their fraud, with directions, and materials sufficient for the confutation of their voluminous deceits ... : the second part showeth (especially against the French and Grotians) that the Catholic Church is not united in any merely humane head, either Pope or council / by Richard Baxter, a Catholic Christian and Pastor of a church ...A key for Catholicks, to open the jugling of the Jesuits, and satisfie all that are but truly willing to understand, whether the cause of the Roman or reformed churches be of God ... containing some arguments by which the meanest may see the vanity of popery, and 40 detections of their fraud, with directions, and materials sufficient for the confutation of their voluminous deceits ... : the second part sheweth (especially against the French and Grotians) that the Catholick Church is not united in any meerly humane head, either Pope or council / by Richard Baxter, a Catholick Christian and Pastor of a church ...
London: printed by R.W. for Nevil Simmons, 1659
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.
1. He tells you that substance is not the proper and immediate object of sense, but colour, quantity, &c. But 1 Is not the Mediate Object [Proper] as well as the Immediate? 2. But what gather you hence? be it a Proper or improper Object, I hope we may yet have leave to believe that Reason by the help of sense doth judge as infallibly of Substances as Accidents. If you think otherwise, then all the forementioned consequences are undeniable. You know not whether the world saw Christ on ⟨p. 36⟩earth: or whether he were crucified, dead, buried, rose, or ascended: It might be but colour and quantity which men saw; and when Christ told them a spirit hath not flesh and blood as ye see me have, they might have answered, We see no flesh and blood, but colour and quantity: And Thomas had then small reason to be convinced by seeing and feeling, when he saw but colour and quantity, and felt but quantity and quality. By this reasoning the world is not sure that ever there was a Pope of Rome, but the Colour of a Pope, or other accidents. And you know not that there is any earth under your feet, or that you are a man, or have a body, because your senses perceive but the accidents of it.
1. He tells you that substance is not the proper and immediate object of sense, but colour, quantity, &c. But 1 Is not the Mediate Object [Proper] as well as the Immediate? 2. But what gather you hence? be it a Proper or improper Object, I hope we may yet have leave to believe that Reason by the help of sense doth judge as infallibly of Substances as Accidents. If you think otherwise, then all the forementioned consequences are undenyable. You know not whether the world saw Christ on ⟨p. 36⟩earth: or whether he were crucified, dead, buried, rose, or ascended: It might be but colour and quantity which men saw; and when Christ told them a spirit hath not flesh and blood as ye see me have, they might have answered, We see no flesh and blood, but colour and quantity: And Thomas had then small reason to be convinced by seeing and feeling, when he saw but colour and quantity, and felt but quantity and quality. By this reasoning the world is not sure that ever there was a Pope of Rome, but the Colour of a Pope, or other accidents. And you know not that there is any earth under your feet, or that you are a man, or have a body, because your senses perceive but the accidents of it.