A26883:2018
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
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.
And I think it not amiss here to tell you what Alvarez saith to this Question (de Aux. l. 12. disp. 118. p. 481.) An Concordia liberi arbitrii cum gratia p•ssit demonstrari naturali ratione (vel, cum Infallibilitate Praescientiae, Providentiae, & praedestinationis Divinae?) Where he tells you that one opinion of some Catholics is, that [It is certain by the doctrine of faith that man hath Free-will, but it cannot be proved by natural reason.] The second opinion is contrary, that [It is not only evident to natural reason that man hath free-will, but also the concord ⟨p. 29⟩of it with the infallibility of Divine prescience and providence may easily and clearly be made out by Scientia Media:] which is the Jesuits way.
And I think it not amiss here to tell you what Alvarez saith to this Question (de Aux. l. 12. disp. 118. p. 481.) An Concordia liberi arbitrii cum gratia p•ssit demonstrari naturali ratione (vel, cum Infallibilitate Praescientiae, Providentiae, & praedestinationis Divinae?) Where he tells you that one opinion of some Catholicks is, that [It is certain by the doctrine of faith that man hath Free-will, but it cannot be proved by natural reason.] The second opinion is contrary, that [It is not only evident to natural reason that man hath free-will, but also the concord ⟨p. 29⟩of it with the infallibility of Divine prescience and providence may easily and clearly be made out by Scientia Media:] which is the Jesuites way.
But the third opinion which he defendeth is, that [Free-will may be evidently known and proved by natural reason alone: But how the actual use of it consisteth with the infallibility of the prescience, providence and predestination of God, and with the efficacy of the helps of grace; cannot be perfectly known or comprehended by natural light alone, and therefore the reason of it must be Believed and the understanding captivated to the obedience of Faith.]