A26947:1053
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.
2. the Lutherans that are half the Protestants, do think that justifying faith may be lost. So that (be it right or wrong) you cannot charge this on them all.
3. The rest which be not of their mind, do hold a brotherly communion with them; and therefore take not that point to be of so much moment as to break communion.
4. Are you not at odds among your selves about perseverance? some laying it first on mans free will, and some with Austin, ascertaining perseverance to the Elect, because Elect, and laying it on Gods free Gift; and some Jesuits and School men affirming that the confirmed in Grace are not only certain to persevere, but that they necessarily believe and are saved, and cannot mortally sin (strange doctrine for a Jesuit!) Of all this controversy of perseverance, I desire the Reader to see a few sheets called An Account of my Judgement hereabout. When I wrote those I knew not whom Alvarez meant (lib. 10. Disp. 104. pag. 419. §. 1. de Auxil.) When he disputed against this sort of men: But since I find it in his Respons. ad Object. Lib. 2. cap. 9. pag. 522, &c. Where he tells us that it is the Jesuite Greg. de Valentia, Tom. 2. disp. 8. q. 3. punct. 4. §. 2. & Tom. 1. d 1. q. 23. punct. 4. §. 7. Ubi docet non solum esse praeelectos ut salventur, sed ut necessario salventur, ac per consequens non posse peccare Mortaliter, & Necessario persevere are in gratia, ac eatenus non libere, sed necessario salvari.
4. Are you not at odds among your selves about perseverance? some laying it first on mans free will, and some with Austin, ascertaining perseverance to the Elect, because Elect, and laying it on Gods free Gift; and some Jesuites and School men affirming that the confirmed in Grace are not only certain to persevere, but that they necessarily believe and are saved, and cannot mortally sin (strange doctrine for a Jesuite!) Of all this controversie of perseverance, I desire the Reader to see a few sheets called An Account of my Judgement hereabout. When I wrote those I knew not whom Alvarez meant (lib. 10. Disp. 104. pag. 419. §. 1. de Auxil.) When he disputed against this sort of men: But since I find it in his Respons. ad Object. Lib. 2. cap. 9. pag. 522, &c. Where he tells us that it is the Jesuite Greg. de Valentia, Tom. 2. disp. 8. q. 3. punct. 4. §. 2. & Tom. 1. d 1. q. 23. punct. 4. §. 7. Ubi docet non solum esse praeelectos ut salventur, sed ut necessario salventur, ac per consequens non posse peccare Mortaliter, & Necessario persever are in gratia, ac eatenus non libere, sed necessario salvari.