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...without requiring motion from another for the purpose of acting (for otherwise it would be most imperfect, being unable to act without the help of another, which is also needy), it is established—both among others and especially among the Peripatetics followers of Aristotle—that all natures are created, formed, preserved, and replaced by forms daily impressed upon matter. Motion is the enduring God from whom, as from a spring, everything that happens in nature proceeds in an orderly fashion. Yet, by the same motion prevailing in things made by free will, it is permitted that what happens in a disorderly way should occur, as will be clear later. Indeed, that infinite power, wisdom, and will or love for the end for the sake of which God acts exists in Him is evident, since without those properties nothing could be deduced from the intellect into existence. That is the sacrosanct image of the Trinity and the primary property of divinity without which nothing is created. The entire divinity or God is wholly in power, wholly in knowledge or wisdom, and wholly in will or love (that is, affection for the end). Nor can this proper designation of the persons be confused or separated. God wished to open these things to us through metaphors and similarities of vocabulary familiar to us. For the Holy Scriptures are accustomed to call the infinite spring of eternal motion "the Father," because it is first conceived by the intellect; the progress of power from Him through the knowledge of all things, even the smallest, from eternity by way of the same substance (not creation) is called "the Son," or by another name, "the Word," in whom the entire divinity exists just as our entire thought exists in our word. Will, or love, or affection for things is called "the Holy Spirit," or the "finger of God," or the "spirit of God," or by the philosophers, the "soul of the world" original: "mens mundi"; which, because it proceeds from both of the preceding, is said to proceed, not to be generated.