A26883:569
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.
307. II. The meaning of the second is, that God doth positively will some Beings, and some Negatives. If they mean Negative Propositions, it's true, but inept; Because those are Positive Beings. If they mean in the second branch [Nothings] they cannot prove that God Positively at all willeth them. But he oft willeth their Antecedents and consequents, and occasions, and he willeth all creatures to be Limited and Imperfect, and so Negations must needs consequently pass upon them: And in that he willeth not-more, and willeth causes which may be deficient, men improperly and consequently say he willeth negatively, ne sint Plura, and the defects. But this is not strict speech.
308. Yet in a Moral sense God is oft said to will Nothings (or Negatives quoad esse:) (As that men shall not have grace, that they shall not live, or not be pardoned, or saved, &c.) 1. Because he doth properly and positively Will and make that Law which condemneth them to these penalties; 2. Because he will have Christ positively Condemn them to Privative punishments; 3. Because he doth positively take away some of the mercies which ⟨p. 50⟩tend to save them; 4. And he doth freely and penally not-give them that which they are deprived of. So that this Language is not unfit while we speak of Moral Subjects, and of God after our manner. But in strict speech it cannot be proved that any [Nothing] is the proper object of a Volition of God.
309. The opinion of Scotus and his followers is known this way. And subtle Albertine To. 1. princ. 4. qu. 4. p. 297. saith, that Congruentius dicitur Deum non actu Positivo veil negationes,—& Resp. Deum non 1