ns in incorporeal things are established by differences
and not by spatial separation. It cannot be said that God became Father
by the addition to His substance of some accident; for he never began to
be Father, since the begetting of the Son belongs to His very substance;
however, the predicate father, as such, is relative. And if we bear in
mind all the propositions made concerning God in the previous
discussion, we shall admit that God the Son proceeded from God the
Father, and the Holy Ghost from both, and that They cannot possibly be
spatially different, since They are incorporeal. But since the Father is
God, the Son is God, and the Holy Spirit is God, and since there are in
God no points of difference distinguishing Him from God, He differs from
none of the Others. But where there are no differences there is no
plurality; where is no plurality there is Unity. Again, nothing but God
can be begotten of God, and lastly, in concrete enumerations the
repetition of units does not produce plurality. Thus the Unity of the
Three is suitably established.

[23] _Dominus_ and _seruus_ are similarly used as illustration, _In
Cat._ (Migne, _P.L._ lxiv. 217).

[24] i.e. which is external to the master.

[25] i.e. which is external to the whitened thing.

VI.

Sed quoniam nulla relatio ad se ipsum referri potest, idcirco quod ea
secundum se ipsum est praedicatio quae relatione caret, facta quidem est
trinitatis numerositas in eo quod est praedicatio relationis, seruata uero
unitas in eo quod est indifferentia uel substantiae uel operationis uel
omnino eius quae secundum se dicitur praedicationis. Ita igitur substantia
continet unitatem, relatio multiplicat trinitatem; atque ideo sola
singillatim proferuntur atque separatim quae relationis sunt. Nam idem
pater qui filius non est nec idem uterque qui spiritus sanctus. Idem tamen
deus est pater et filius et spiritus sanctus, idem iustus idem bonus idem
magnus idem omnia quae secundum se poterunt praedicari. Sane sciendum est
non semper talem esse relatiuam praedicationem, ut semper ad differens
praedicetur, ut est seruus ad dominum; differunt enim. Nam omne aequale
aequali aequale est et simile simili simile est et idem ei quod est idem
idem est; et similis est relatio in trinitate patris ad filium et utriusque
ad spiritum sanctum ut eius quod est idem ad id quod est idem. Quod si id
in cunctis aliis rebus non potest inueniri, facit