A26883:1059
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
The First Part: OF THE NATURE, KNOWLEDGE, WILL AND DECREES of GOD,… › Section 24: On the other side.
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.
683. Suarez de Auxil. l. 3. cap. 6. about sufficient and effectual grace, 1(into which all the other controversies fall,) confesseth that [Sufficient grace is that quod satis est ad efficiendum supernaturalem actum, quod tamen non facit, non ex insufficientia auxilii, sed ex libertate Voluntatis: But effectual grace is called such not only ab eventu & effectu, sed etiam quia vires praebet efficacissimas Voluntati, & singularem vim habet ad ⟨p. 128⟩agendum.] And is here no ground for Christian Concord in this point?
- 1See Zumel reciting the opinions of Molina, Bellarmine and Suarez de Gratia efficaci, Part ••••. pag. 50, 51, &c.
But of this subject, I must speak more particularly in the Third Part.
684. Bellarmine himself hath enough I think to convince any man, 1that he must have a subtle contentious wit, that can find any great intolerable difference herein between him and the Synod of Dort: (I Write not for them that will revile Gods truth, if Bellarmine do but own it.) De Grat. & lib. arb. li. 2. cap. 9. this is his proposition [Though a Grace sufficient be given to all, yet no reason from us (or our part) can be given of Gods predestination,—By which we exclude not only Merits properly so called, but also the good use of free-will, o••• grace, or both as foreseen of God, though it be not called Merit, but de congruo, and though it be not called a Cause, but a Condition qua non praedestinaretur.] (And what else would you have excluded?) And he goeth on in divers Chapters at large to prove from Scriptures, Augustine, Tradition, Reason, that there is no foreseen Cause or Condition of predestination in our selves.