"the
Father is God, the Son is God, the Holy Spirit is God, and this Trinity
is one God," not as an enumeration of different things but as a
reiteration of one and the same thing, like the statement, "blade and
brand are one sword" or "sun, sun, and sun are one sun."

Let this be enough for the present to establish my meaning and to show
that not every repetition of units produces number and plurality. Still
in saying "Father, Son, and Holy Spirit," we are not using synonymous
terms. "Brand and blade" are the same and identical, but "Father, Son,
and Holy Spirit," though the same, are not identical. This point
deserves a moment's consideration. When they ask "Is the Father the same
as the Son?" Catholics answer "No." "Is the One the same as the Other?"
The answer is in the negative. There is not, therefore, complete
indifference between Them; and so number does come in--number which we
explained was the result of diversity of substrates. We will briefly
debate this point when we have done examining how particular predicates
can be applied to God.

[17] e.g. if I say "one, one, one," I enounce three unities.

[18] The same words are used to illustrate the same matter in the
_Comment. in Arist._ [Greek: peri hermaeneias], 2nd ed. (Meiser) 56. 12.

IV.

Decem omnino praedicamenta traduntur quae de rebus omnibus uniuersaliter
praedicantur, id est substantia, qualitas, quantitas, ad aliquid, ubi,
quando, habere, situm esse, facere, pati. Haec igitur talis sunt qualia
subiecta permiserint; nam pars eorum in reliquarum rerum praedicatione
substantia est, pa*rs in accidentium numero est. At haec cum quis i*n
diuinam uerterit praedicationem, cuncta mutantu*r quae praedicari possunt.
Ad aliquid uero omnino non potest praedicari, nam substantia in illo non
est uere substantia sed ultra substantiam; item qualitas et cetera quae
uenire queunt. Quorum ut amplior fiat intellectus exempla subdenda sunt.

Nam cum dicimus "deus," substantiam quidem significare uidemur, sed eam
quae sit ultra substantiam; cum uero "iustus," qualitatem quidem sed non
accidentem, sed eam quae sit substantia sed ultra substantiam. Neque enim
aliud est quod est, aliud est quod iustus est, sed idem est esse deo quod
iusto. Item cum dicitur "magnus uel maximus," quantitatem quidem
significare uidemur, sed eam quae sit ipsa substantia, talis qualem esse
diximus ultra substantiam; idem est enim esse deo quod magn