A26923:302
An end of doctrinal controversies which have lately troubled the churches
An end of doctrinal controversies which have lately troubled the churches by reconciling explication without much disputing. Written by Richard Baxter.
London: printed for John Salusbury, 1691
Chapter 6 › An ANSWER TO Mr. Polehill's Exceptions about Futurition.
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.
Ad 1. As nothing they differ not, but […] various Conceptions of them differ, as do […] Reasons of those Conceptions and Denominations: Sun and Moon, Angels and Men, were equally nothing from Eternity: And yet God's simpl• ▪ Will to make all these, might have had various relative or extrinsic Denominations, had there been then a Created Intellect so to name it, and these nothings called Future, Angels, Men, &c. accordingly.
Ad 1. As nothing they differ not, but 〈…〉 various Conceptions of them differ, as do 〈…〉 Reasons of those Conceptions and Denominations: Sun and Moon, Angels and Men, were equally nothing from Eternity: And yet God's simpl• ▪ Will to make all these, might have had various relative or extrinsick Denominations, had there been then a Created Intellect so to name it, and these nothings called Future, Angels, Men, &c. accordingly.
Ad 2. Nothing as nothing hath no Parts or Distinctions, but nothing may be variously named; or to speak more aptly, Before Things are Any-things a purposing and fore-seeing Agent may make Names and Notions for them before▪ the things. Greg. Ariminea copiously disputeth that (that which is not, may be related to that which is, and that which is, to that which is not, or nothing): his Reasons are subtle. Relation is rerum referebilitas or Comparibilitas. If an Angel Existed before the Light or Sun, and knew that God would make the Light or Sun, why might not the Angels Intellect refer God's Will to the Light or Sun, which he would make, while it was nothing? Which is no more than to know (that God will make such a thing which is yet nothing.) But I say these nothing's relate not to God, but God's Power, Knowledge and Will, may by an Intelligent Creature be considered (while they are not) as that which will make them, doth foresee them, &c. which is to be referred to them. It's true that nothing is no effect, and will be nothing without God (which is that I said). It's true that the Divine Power doth not make mere Possibility to be any thing, for it is