An end of doctrinal controversies which have lately troubled the churches

§. 11. And it is no better in them that say, that God doth not operate proximately and immediately where Nature or second Causes work, but only remotely. As [immediately] signifieth [without any medium or second Cause] so God doth not ⟨p. 74⟩then work immediately: But as it signifieth proximately, He doth: For an infinite being cannot be essentially distant from any Creature or Effect: Nor is it possible that the second Cause can be nearer to the Effect than God; who is as near as if he used no such Cause.

§. 12. And the Dispute, Whether God do proximately effect immediatione suppositi, or only virtutis, seemeth to have a false supposition, vi•. That God's Virtue is not his suppositum, and that the virtus divina may be where the suppositum is no• If by suppositum they mean God's Essence as Essence existing, and by virtus they mean his Essence under the formal notion of Power, Wisdom and Love, then they are but two inadequate Conceptions of the same simple Being, and therefore God thus ever operateth immediatione essentiae & virtutis essentialis. But if they mean, that God hath • virtus which is neither his Essence nor a Creature, we believe them not.

§. 13. The Controversy between Durandus and his Followers, and the Jesuits and Dominicans, about the necessity of a moving Concourse, besides the support of Nature, seemeth to me thus reconcilable.

§. 13. The Controversie between Durandus and his Followers, and the Jesuites and Dominicans, about the necessity of a moving Concourse, besides the support of Nature, seemeth to me thus reconcileable.