PART I: CONCERNING GOD.
Page: 18

cannot be in nature, as ours is generally thought to be,
posterior to, or simultaneous with the things understood,
inasmuch as God is prior to all things by reason of his causality
(Prop. xvi., Cor. i.). On the contrary, the truth and formal
essence of things is as it is, because it exists by
representation as such in the intellect of God. Wherefore the
intellect of God, in so far as it is conceived to constitute
God's essence, is, in reality, the cause of things, both of their
essence and of their existence. This seems to have been
recognized by those who have asserted, that God's intellect,
God's will, and God's power, are one and the same. As,
therefore, God's intellect is the sole cause of things, namely,
both of their essence and existence, it must necessarily differ
from them in respect to its essence, and in respect to its
existence. For a cause differs from a thing it causes,
precisely in the quality which the latter gains from the former.

For example, a man is the cause of another man's existence, but
not of his essence (for the latter is an eternal truth), and,
therefore, the two men may be entirely similar in essence, but
must be different in existence; and hence if the existence of one
of them cease, the existence of the other will not necessarily
cease also; but if the essence of one could be destroyed, and be
made false, the essence of the other would be destroyed also.
Wherefore, a thing which is the cause both of the essence and of
the existence of a given effect, must differ from such effect
both in respect to its essence, and also in respect to its
existence. Now the intellect of God is the cause both of the
essence and the existence of our intellect; therefore, the
intellect of God in so far as it is conceived to constitute the
divine essence, differs from our intellect both in respect to
essence and in respect to existence, nor can it in anywise agree
therewith save in name, as we said before. The reasoning would
be identical in the case of the will, as anyone can easily see.

XVIII. God is the indwelling and not the transient cause of all
things. >>>>>Proof--All things which are, are in God, and must be