The Words of an ancient godly Writer before cited, are considerable; Potho Prumensis, de statu domus Dei, lib. 1.1 p. 567. in Biblioth. Patr. T. 9. [Tria sunt invisibilia Dei, h. e. Potentia, Sapientia, Benignitas, a quibus omnia procedunt, in quibus omnia subsistunt, per quae omnia reguntur: Pater est Potentia, Filius Sapientia, Sparitus sanctus Benignitas. Potentia create, Sapientia gubernat, • Benignitas conservat. Potentia per Benignitatem sapienter create: Sapientia per potentiam benignè gubernat: Benignitas per sapientiam potenter conservat: Sicut Imago in speculo cernitur, sic ⟨p. 374⟩in ratione animae. 2Huic similitudini Dei approximat homo; cui Potentia Dei dat Bonum posse; sapientia tribuit scire; Benignitas prae•tat velle: Haec triplex Animae rationalis vis est; scil. Posse, Scire, Velle; quae supradictis tribus fidei, spei, & charitati cooperantur, &c. Read more in the Author, and in Raimundus Lullius: and among latter Writers, in Campanella, Raymundus de sabundis, &c. as I said before. He that will give you a scheme of Divinity in the true method, will but show you how all God's Works and Laws flow from these Three Essentialities or Principles; and the three great Relations founded in them, (His being our Owner, Ruler, and Chief Good:) And how all our duty is branched out accordingly in our correlations: He will show you the Trinity of Graces, Faith, Hope and Love; and the three summary Rules, the Creed, Lord's Prayer and Decalogue; and, in a word, would show you, that the Trinity revealeth it self through the whole frame of true Theology or Morality. But who is able to discern it in the smaller and innumerable branches?
The Words of an ancient godly Writer before cited, are considerable; Potho Prumensis, de statu domus Dei, lib. 1.1 p. 567. in Biblioth. Patr. T. 9. [Tria sunt invisibilia Dei, h. e. Potentia, Sapientia, Benignitas, a quibus omnia procedunt, in quibus omnia subsistunt, per quae omnia reguntur: Pater est Potentia, Filius Sapientia, Sparitus sanctus Benignitas. Potentia creat, Sapientia gubernat, • Benignitas conservat. Potentia per Benignitatem sapienter creat: Sapientia per potentiam benignè gubernat: Benignitas per sapientiam potenter conservat: Sicut Imago in speculo cernitur, sic ⟨p. 374⟩in ratione animae. 2Huic similitudini Dei approximat homo; cui Potentia Dei dat Bonum posse; sapientia tribuit scire; Benignitas prae•tat velle: Haec triplex Animae rationalis vis est; scil. Posse, Scire, Velle; quae supradictis tribus fidei, spei, & charitati cooperantur, &c. Read more in the Author, and in Raimundus Lullius: and among latter Writers, in Campanella, Raymundus de sabundis, &c. as I said before. He that will give you a scheme of Divinity in the true method, will but shew you how all God's Works and Laws flow from these Three Essentialities or Principles; and the three great Relations founded in them, (His being our Owner, Ruler, and Chief Good:) And how all our duty is branch'd out accordingly in our correlations: He will shew you the Trinity of Graces, Faith, Hope and Love; and the three summary Rules, the Creed, Lord's Prayer and Decalogue; and, in a word, would shew you, that the Trinity revealeth it self through the whole frame of true Theology or Morality. But who is able to discern it in the smaller and innumerable branches?
- 1Nihil aliud est Filius vel Verbum Dei, quam Cogitatio, vel Ars, vel Sapientia ejus— Nihil aliud Sp. sanctus quam Amor Dei intelligitur. Id. Ibid. pag. 542, 543. Leg. & Hilar. de Trinit.
- 2Vid. Maxim. Mystagog. Ecclesiast. cap. 6. Per talem rationem venit homo ad cognitionem Dei, quod est Unus in substantia, & Trinus in Personis. Istud idem videt homo in seipso: Nam ipse videt bene quod semper habuit homo in seipso Potentiam, & post Potentiam, Sapientiam: — Et de ambabus venit Amor: & quando videt homo quod ita est in seipso, ex hoc intelliget bene quod ita est in Deo, qui est ultra illum: viz. Quod in Deo fit Potestas, & de illa Potestate venit sapientia, & de utraque venit Amor. Et propter hoc quod ex prima persona venit secunda, & de ambabus procedit tertia, ideo prima persona vocatur Pater, secunda Filius, tertia Spiritus S. Isto modo venit homo primo ad cognitionem Dei sui creatoris, quomodo est fine principio, & quare vocatur Deus, •nus substantia, trinus personis. Et quia prima persona vocatur Pater, secunda Filius, tertia Spiritus Sanctus; & quia appropinquatur Potestas Patri, Sapientia Filio, Bonitas & Amor Sp. Sancto: Tali modo debet cognoscere Deum Filium, & iste modus cognitionis est fundamentum contemplationis. Edmund. Archiepis. Cantuari. Specul. Eccles. cap 28. See more of this before, tom. 1. cap. 5.
