explanation (De Trin.
vi, 10): "Where--that is, in the Son--there is supreme and primal
life," etc.

The second agrees with the Son's property, inasmuch as He is the
express Image of the Father. Hence we see that an image is said to be
beautiful, if it perfectly represents even an ugly thing. This is
indicated by Augustine when he says (De Trin. vi, 10), "Where there
exists wondrous proportion and primal equality," etc.

The third agrees with the property of the Son, as the Word, which is
the light and splendor of the intellect, as Damascene says (De Fide
Orth. iii, 3). Augustine alludes to the same when he says (De Trin.
vi, 10): "As the perfect Word, not wanting in anything, and, so to
speak, the art of the omnipotent God," etc.

"Use" has a likeness to the property of the Holy Ghost; provided the
"use" be taken in a wide sense, as including also the sense of "to
enjoy"; according as "to use" is to employ something at the beck of
the will, and "to enjoy" means to use joyfully, as Augustine says (De
Trin. x, 11). So "use," whereby the Father and the Son enjoy each
other, agrees with the property of the Holy Ghost, as Love. This is
what Augustine says (De Trin. vi, 10): "That love, that delectation,
that felicity or beatitude, is called use by him" (Hilary). But the
"use" by which we enjoy God, is likened to the property of the Holy
Ghost as the Gift; and Augustine points to this when he says (De Trin.
vi, 10): "In the Trinity, the Holy Ghost, the sweetness of the
Begettor and the Begotten, pours out upon us mere creatures His
immense bounty and wealth." Thus it is clear how "eternity,"
species, and "use" are attributed or appropriated to the persons,
but not essence or operation; because, being common, there is nothing
in their concept to liken them to the properties of the Persons.

The second consideration of God regards Him as "one." In that view
Augustine (De Doctr. Christ. i, 5) appropriates "unity" to the Father,
"equality" to the Son, "concord" or "union" to the Holy Ghost. It is
manifest that these three imply unity, but in different ways. For
"unity" is said absolutely, as it does not presuppose anything else;
and for this reason it is appropriated to the Father, to Whom any
other person is not presupposed since He is the "principle without
principle." "Equality" implies unity as regards another; for that is
equal which has the same quantity as another. So equality is
appropriated to the Son, Who is the