“Moreover, in this universe I place a universal Providence, in virtue of which everything lives, vegetates, moves, and reaches its perfection; and I understand Providence in two ways: one in which it is present as the soul in all matter, and all in any part whatsoever, and this I call Nature, the shadow and footprint of the Deity; the other in the ineffable way with which God, by essence, presence, and power, is in all things and over all things, not as a part, but as Soul, in a manner indescribable. In the Deity I understand all the attributes to be one and the same substance,--just as theologians and the greatest philosophers hold; I perceive these attributes, power, wisdom, and goodness, or will, intelligence, and love, by means of which things have, first, being (by reason of the will), then, orderly and distinct being (by reason of the intelligence), and third, concord and symmetry (by reason of love); this I believe is in all and above all, as nothing is without participation in being, and being is not without its essence, just as nothing is beautiful without the presence of beauty; so nothing can be exempt from the divine presence. In this manner, by use of reason, and not by use of substantial [theological] truth, I discern distinctions in the Deity. “Regarding the world as caused and produced, I meant that, as all being depends on the First Cause, I did not shrink from the term ‘creation;’ which I believe even Aristotle expressed, saying that God is, on whom the world and Nature are dependent; so that, according to the explanation of St. Thomas, be the world either eternal or temporal according to its nature, it is dependent on the First Cause, and nothing exists in it independently. “Next, concerning that which belongs to faith--not speaking in the manner of philosophy--about the divine persons, that wisdom and that son of the mind, called by philosophers _intellect_ and by theologians the _Word_, which we are to believe took upon itself human flesh, I, standing within the bounds of philosophy, have not understood it; but I have doubted, and with inconstant faith maintained,--not that I recall having shown a sign of it in writing or in speech, excepting as in other things indirectly one might gather from my belief and profession concerning those things which can be proved by the reason and deduced from natural light. And then concerning the divine spirit in a third person, I have been able to comprehend nothing in the way in which one ought to believe; but in the Pythagorean way, conformable to that way which Solomon points out, I have understood it to be the soul of the universe, or assistant in the universe, according to that saying in the _Wisdom of Solomon_, ‘The Spirit of the Lord filleth the world; and that which containeth all things hath knowledge of the voice.’[29] This seems to me to agree to the Pythagorean doctrine explained by Vergil in this passage of the _Æneid_:--