Tractatus Theologici; By Carolus WITASSE, Venice 1738, compl - Lot 82

Tractatus Theologici; By Carolus WITASSE, Venice 1738, complete in 6 volumes in quarto, handsomely bound in speckled calf, ornate ribbed spine, traces of old labels above the titles on the headpieces. enclosed: Sermons pour les quarante heures. by R.P. Nicolas de Dijon, Lyon 1691, one vol in 12, from the Capuchins of Autun. Plaidoyer de Monsieur (ERARD), avocat au parlement, Paris, 1696, 1 vol in 12, handwritten bookplate: GUENEAU l'aisné de SEMUR. Claudii SALMASII, (Claude de Saumaise) Lettres. Lugduni Batavorum 1656, 1 vol in quarto (Claude de Saumaise, Claudius Salmasius in Latin, born April 15, 1588 in SEMUR EN AUXOIS and died September 3, 1653 in Spa, was a French humanist and philologist. A French scholar of Protestant and Burgundian origin, he refused all offers to settle in Paris; instead, he made numerous trips abroad, in particular to Heidelberg and Leiden, where he occupied the chair left by André Rivet, who succeeded Joseph Juste Scaliger. His many scholarly works and polemics earned him universal renown. Most of the scholarly works preserved in the Bibliothèque de Bourgogne are written in Latin, and have not been translated to make them accessible to the widest possible audience. A number of his letters in French have been collected and are now available on Gallica. Source : Wikipedia) HUET (Pierre Daniel): Alnetanae quaestiones de concordia rationis et fidei. Quarum primo libro continetur Lex concordiae, rationis et fidei. Secundo dogmatum Christianorum et Ethnicorum comparatio. Tertio praeceptorum Christianorum et Ethnicorum ad vitam pie recteque instituendam pertinentium comparatio. 1692; in-4, contemporary marbled fawn calf, ornate ribbed spine, red title-piece, back cap missing. One of Huet's principal philosophical works on the relationship between reason and faith. Entitled Questions d'Aulnay, as Huet had received the abbey of Aulnay as a reward for his services as tutor to the dauphin. As in the Demonstratio evangelica (1679) and the Censura philosophiae cartesianae (1689), he challenges Descartes and Spinoza, clearly separating the realms of reason and faith. An investigation into the convergent beliefs of the ancients with Christianity broadens the notions of reason and faith, no longer limited to philosophy or dogma, but as a collective heritage.