A27004:226
The reasons of the Christian religion the first part, of godliness, proving by natural…
The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.
London: printed by R. White for Fran. Titon, 1667
Part 1 › Chapter 5: What this Cause is, in it self. That it is God.
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.
§. 25. The Essence of God is not the Genus, and these three the Species; nor is it the Totum, and these three the Parts; nor is it a Substance, of which these three are Accidents: but they are like the Essential faculties in Man, which are one with the Soul in Essence, but are not one and the same Faculties, but truly distinct (whether it be Really, Formally, or Relatively and Denominatively ⟨p. 27⟩only): Gods Power or Omnipotency is not formally the same (quoad conceptum objectivum) with his Understanding and Wisdom, nor this the same with his Will and Goodness; they are as three essential Principles, and yet but one Essence, and so one God. Nor is it part of God that is Omnipotent, and part that is Omniscient, and part that is Good; or quae potest intelligit & vult: lut the whole Godhead is Omnipotent, the whole Omniscient, and the whole is Good, or Power, Wisdom and Goodness it self: Yet each of these Notions by it self alone is not a total or full expression of the whole perfection of the Deity.
§. 25. The Essence of God is not the Genus, and these three the Species; nor is it the Totum, and these three the Parts; nor is it a Substance, of which these three are Accidents: but they are like the Essential faculties in Man, which are one with the Soul in Essence, but are not one and the same Faculties, but truly distinct (whether it be Really, Formally, or Relatively and Denominatively ⟨p. 27⟩onely): Gods Power or Omnipotency is not formally the same (quoad conceptum objectivum) with his Understanding and Wisdom, nor this the same with his Will and Goodness; they are as three essential Principles, and yet but one Essence, and so one God. Nor is it part of God that is Omnipotent, and part that is Omniscient, and part that is Good; or quae potest intelligit & vult: lut the whole Godhead is Omnipotent, the whole Omniscient, and the whole is Good, or Power, Wisdom and Goodness it self: Yet each of these Notions by it self alone is not a total or full expression of the whole perfection of the Deity.