A26883:1061
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.
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.
684. Bellarmine himself hath enough I think to convince any man, 1that he must have a subtile 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.
- 1I am told to my face that our Doctrine of Absolute Reprobation we have learned from the Papists; Another professeth that the Jesuits ten of them for one favour the absolute irrespective decree, follow herein, as they think S. Austin, but especially their S. Thomas and Scotus, with all the rabble of rotten Schoolmen, and the whole tribe at this day of the Dominicans, who are busy Zealots for the Cause, of whose consent some among us are not ashamed to brag. Twice against Hoard li. 1. pag. 85. This reporter maketh us at one with Jesuits and Dominicans. And yet may we not be so with Protestants?