The life of faith in three parts, the first is a sermon on Heb.…

And thus they suppose that the Divine POWER, INTELLECT and WILL (or Wisdom and Love) are the three constitutive persons in themselves, and the three principles of operation ad extra. To this purpose writeth Origen, Ambrose and Richardus the Schoolman; but plainlier and fuller Damascene and Bernard, and Edmundus Cantuariensis, and Potho Prumensis cited by me in my Reasons of the Christian Religion, page 372, 373, 374. Augustine only putteth Memory for Power, by which yet Campanella thinketh he meant Power, (Metaphys. par. 2. l. 6. c. 12. art. 4. pag. 88.) what Caesarius and many other say de triplici lumine, I pass by: The Lux Radii & Lumen, are thought a fit similitude by many. But the Motion, Light and Heat, is a plain impression of the Trinity on that noble element of fire. That holy man Ephraem Syrus in his Testament useth the phrase (in his adjuration of his Disciples, and the protestation of his own steadfastness in the doctrine of the Trinity against all Heresies) [By that three-named fire of the most holy Trinity] (or Divine Majesty as another Copy hath it) [And by that infinite and sole, one Power of God; and by those three subsistences of the intelligible (or intellectual) fire.] And as it is a most great and certain truth, that this sacred Trinity of Divine Principles, have made their impress communicatively upon the frame of nature, and most evidently on the noblest parts, which are in excellency nearest their Creator; so it is evident that in the creatures LOVE is the pregnant communicative principle: So is Natural Love in Generation and friendly Love in benefiting others; and spiritual Love, in propagating knowledge and grace, for the winning of souls.

And thus they suppose that the Divine POWER, INTELLECT and WILL (or Wisdom and Love) are the three constitutive persons in themselves, and the three principles of operation ad extra. To this purpose writeth Origen, Ambrose and Richardus the Schoolman; but plainlier and fullier Damascene and Bernard, and Edmundus Cantuariensis, and Potho Prumensis cited by me in my Reasons of the Christian Religion, page 372, 373, 374. Augustine only putteth Memory for Power, by which yet Campanella thinketh he meant Power, (Metaphys. par. 2. l. 6. c. 12. art. 4. pag. 88.) what Caesarius and many other say de triplici lumine, I pass by: The Lux Radii & Lumen, are thought a fit similitude by many. But the Motion, Light and Heat, is a plain impression of the Trinity on that noble element of fire. That holy man Ephraem Syrus in his Testament useth the phrase (in his adjuration of his Disciples, and the protestation of his own stedfastness in the doctrine of the Trinity against all Heresies) [By that three-named fire of the most holy Trinity] (or Divine Majesty as another Copy hath it) [And by that infinite and sole, one Power of God; and by those three subsistences of the intelligible (or intellectual) fire.] And as it is a most great and certain truth, that this sacred Trinity of Divine Principles, have made their impress communicatively upon the frame of nature, and most evidently on the noblest parts, which are in excellency nearest their Creatour; so it is evident that in the creatures LOVE is the pregnant communicative principle: So is Natural Love in Generation and friendly Love in benefiting others; and spiritual Love, in propagating knowledge and grace, for the winning of souls.