An end of doctrinal controversies which have lately troubled the churches

§. 5. II. Yet esse & Velle are not Conceptions of the same sense or importance; but are distinct inadequate Conceptions of the same God: And so is also Intelligere.

§. 5. II. Yet esse & Velle are not Conceptions of the same sence or importance; but are distinct inadequate Conceptions of the same God: And so is also Intelligere.

§. 6. III. As Posse & Agere are not really two things in God, so his Will as a Power, Faculty or Virtue, and his Will as an Act or Volition in himself, are not two things; but two inadequate Conceptions of that which is simple Unity in God; for Man's narrow mind can no otherwise know him.

§. 7. IV. God doth operate or effect immediately by his Essence; and not by any Action of his, which is between his Essence and the Effect: Whether you call it his Agere, Intelligere or Veil, or all conjunct by which he effecteth, it is nothing besides his Essence which is so called: For there is nothing in rerum natura, but God and the Creature, and the Creature's Actions: And A•r•ol•s, that stiffly argueth that God's Creating Action is neither God nor the Creature, but a middle thing, doth satisfy no mans Understanding, and is commonly rejected: and he can mean with sense nothing but God as Agent, vel in hoc modo; as a Creature in motion differeth modally from the same qui• saint: But God hath no Modus which is not Himself, though not an adequate Conception of himself. You must not conceive of God as of a Creature, which first by self-motion altereth it self (or is moved by another) and then moveth another thing: But God diversifieth things without diversity, and changeth things being himself unchanged.