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We have said elsewhere that those things are predicated Specially in
the Trinity as belonging severally to each person, which are
predicated relatively the one to the other, as Father and Son, and
the gift of both, the Holy Spirit; for the Father is not the
Trinity, nor the Son the Trinity, nor the gift the Trinity: but
what whenever each is singly spoken of in respect to themselves, then
they are not spoken of as three in the plural number, but one, the
Trinity itself, as the Father God, the Son God, and the Holy
Spirit God; the Father good, the Son good, and the Holy Spirit
good; and the Father omnipotent, the Son omnipotent, and the Holy
Spirit omnipotent: yet neither three Gods, nor three goods, nor
three omnipotents, but one God, good, omnipotent, the Trinity
itself; and whatsoever else is said of them not relatively in respect
to each other, but individually in respect to themselves. For they
are thus spoken of according to l essence, since in them to be is the
same as to be great, as to be good, as to be wise, and whatever else
is said of each person individually therein, or of the Trinity
itself, in respect to themselves. And that therefore they are called
three persons, or three substances, not in order that any difference
of essence may be understood, but that we may be able to answer by some
one word, should any one ask what three, or what three things? And
that there is so great an equality in that Trinity, that not only the
Father is not greater than the Son, as regards divinity, but neither
are the Father and Son together greater than the Holy Spirit; nor
is each individual person, whichever it be of the three, less than the
Trinity itself. This is what we have said; and if it is handled and
repeated frequently, it becomes, no doubt, more familiarly known:
yet some limit, too, must be put to the discussion, and we must
supplicate God with most devout piety, that He will open our
understanding, and take away the inclination of disputing, in order
that our minds may discern the essence of the truth, that has neither
bulk nor moveableness. Now, therefore, so far as the Creator
Himself aids us in His marvellous mercy, let us consider these
subjects, into which we will enter more deeply than we entered into
those which preceded, although they are in truth the same; preserving
the while this rule, that what has not yet been made clear to our
intellect, be nevertheless not loosened from the firmness of our
faith.
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