Shall we therefore deny that which is manifest because we cannot comprehend that which is hidden:1 Shall we say, That which we see to be so, is not so, because we cannot find why it is so.2 August. | Nunquid ideo negandum est quod apertum est, quia comprehendi non potest, quod occultum est; nunquid inquam propterea dicturi sumus quod ita esse perspicimus, non it a esse: quoniam curita sit non possumus invenire.
All the Doctors (saith Cajetan) affirm, That future contingent acts are evitable absolutely, and may not-be; yet in order to divine Providence, and the Efficacy of the Will of God, they are inevitable. And the distinction (saith he) of the sense divided, and compounded, is given commonly by the Doctors, for the concording of the liberty of the will, and contingence of things, with the infallibility of divine Providence. This doctrine Cajetan approveth, though he affirmeth, That it doth not quiet his understanding, and therefore he captiveth it into the obedience of faith: in which saith Alvarez, he speaketh most learnedly, and most piously. | Dicit Cajetanus omnes Dectores affirmare quod futuri actus contingentes sunt evitabiles absolutè, & possunt non esse, tamen in ordine ad divinam providentiam & efficaciam divinae voluntatis sunt inevitabiles. Et ait distinctionem, de sensu composito, & diviso, de necessitate consequentiae & consequentis, communicatur assignari â Doctoribus, ad concordandam libertatem arbitrii, & contingentiam rerum, cum infallibilitate providentiae divinae. Et ipse Cajetanus ibi approbat istam doctrinam, quamvis asserat eam non quietare intellectum nostrum, & ideo ipse captivat suum, in obsequium fidei in quo nimirum doctissimè loquitur, & piissimè.
⟨p. 77⟩One of the Modern Writers laugheth (saith also a late Writer) when in conciliating the efficacy of divine causality, with humane liberty: we fly to the anchor of ignorance: persuading that the understanding is to be captived into the obedience of Christ. But we are not ashamed (saith he) to acknowledge ignorance in those things which exceed man's capacity. | Irridet quidam juniorum (loquitur de conciliatione efficacitatis divinae causalitatis cum libertate mutabilitatis,3 evidenti ratione.) Discipulos sancti Doctoris, eo quod ut ipse loquitur, ad anchoram confugimus ignorantiae, suadentes captivandum esse tntellectum in obsequium Christi.
Shall we therefore deny that which is manifest because we cannot comprehend that which is hidden:1 Shall we say, That which we see to be so, is not so, because we cannot find why it is so.2 August. | Nunquid ideo negandum est quod apertum est, quia comprehendi non potest, quod occultum est; nunquid inquam propterea dicturi sumus quod ita esse perspicimus, non it a esse: quoniam curita sit non possumus invenire.
All the Doctors (saith Cajetan) affirm, That future contingent acts are evitable absolutely, and may not-be; yet in order to divine Providence, and the Efficacy of the Will of God, they are inevitable. And the distinction (saith he) of the sence divided, and compounded, is given commonly by the Doctors, for the concording of the liberty of the will, and contingence of things, with the infallibility of divine Providence. This doctrine Cajetan approveth, though he affirmeth, That it doth not quiet his understanding, and therfore he captiveth it into the obedience of faith: in which saith Alvarez, he speaketh most learnedly, and most piously. | Dicit Cajetanus omnes Dectores affirmare quod futuri actus contingentes sunt evitabiles absolutè, & possunt non esse, tamen in ordine ad divinam providentiam & efficaciam divinae voluntatis sunt inevitabiles. Et ait distinctionem, de sensu composito, & diviso, de necessitate consequentiae & consequentis, communicatur assignari â Doctoribus, ad concordandam libertatem arbitrii, & contingentiam rerum, cum infallibilitate providentiae divinae. Et ipse Cajetanus ibi approbat istam doctrinam, quamvis asserat eam non quietare intellectum nostrum, & ideo ipse captivat suum, in obsequium fidei in quo nimirum doctissimè loquitur, & piissimè.
⟨p. 77⟩One of the Modern Writers laugheth (saith also a late Writer) when in conciliating the efficacy of divine causality, with humaneliberty: we fly to the anchor of ignorance: perswading that the understanding is to be captived into the obedience of Christ. But we are not ashamed (saith he) to acknowledg ignorance in those things which exceed man's capacity. | Irridet quidam juniorum (loquitur de conciliatione efficacitatis divinae causalitatis cum libertate mutabilitatis,3 evidenti ratione.) Discipulos sancti Doctoris, eo quod ut ipse loquitur, ad anchoram confugimus ignorantiae, suadentes captivandum esse tntellectum in obsequium Christi.
- 1August. de dono perseverant. l. 2. c. 14
- 2Alvarez. disp. 25. num. 12. Vide Cajetan: in hunc sinem varia non inutiliter disserentem. Part. 1. q. 22. Art. 4. in Resp. ad 3m.
- 3Gaspar. Ram. relect. 4. fol. 92. referent Riveto Cath. Ort. Tom. 3. Tr. 4. q. 6.Gaspar. Ram. relect. 4. fol. 92. referente Riveto Cath. Ort. Tom. 3. Tr. 4. q. 6.
