A26883:2422
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.
§. IV. II. Of Durandus's way.
II. AS to the way of Aureolus, Durandus, Ludov. à Dola, &c. I conceive it is commonly rejected, because not understood, or because the wording of it soundeth disgracefully; But it is a great matter that all confess, how easily it would end all these controversies, were it true. And by Lud. à Dola's Explication, and what Capreolus saith of Aureolus, I conceive that they are commonly mistaken. Durandus thinketh, that to the motion of the Creature it is necessary 1. That God by his continued 1influx continue the being and the nature and properties of the agent; 2. And that he continue all the circumstant creatures, concauses and objects and the media of action; 3. And that no powerful impediment hinder the action. Now, say the Jesuits and Dominicans and the rest, God doth moreover concur as the first cause to the Act it self, by an Immediate efficient Influx, besides that by which he upholdeth the Power and second Causes. But I think that Durandus meaneth as much as they: that is, that God doth not only uphold the creature in its meer esse, but in its Nature, which is its Mobility, and its principium motus; And this Nature is not only a Power to Action, but also an Inclined Power. So that for God by constant Influx to continue a Natural Power and Inclination to Action or motion, with all necessary concurrents, without impediments, is truly by his Influx to concur to the motion as the first Cause; while his Influx is not only as to Being, but as to the Motive force, and inclination: And no more than this doth seem to me to be simply necessary to motion.