Chapter 10.—Those Things Which Belong Absolutely to God as an Essence, are Spoken of the Trinity in the Singular, Not in the Plural.

11. As, therefore, we do not say three essences, so we do not say three greatnesses, or three who are great. For in things which are great by partaking of greatness, to which it is one thing to be, and another to be great, as a great house, and a great mountain, and a great mind; in these things, I say, greatness is one thing, and that which is great because of greatness is another, and a great house, certainly, is not absolute greatness itself. But that is absolute greatness by which not only a great house is great, and any great mountain is great, but also by which every other thing whatsoever is great, which is called great; so that greatness itself is one thing, and those things are another which are called great from it. And this greatness certainly is primarily great, and in a much more excellent way than those things which are great by partaking of it. But since God is not great with that greatness which is not Himself, so that God, in being great, is, as it were, partaker of that greatness;—otherwise that will be a greatness greater than God, whereas there is nothing greater than God; therefore, He is great with that greatness by which He Himself is that same greatness. And, therefore, as we do not say three essences, so neither do we say three greatnesses; for it is the same thing to God to be, and to be great. For the same reason neither do we say three greats, but one who is great; since God is not great by partaking of greatness, but He is great by Himself being great, because He Himself is His own greatness. Let the same be said also of the goodness, and of the eternity, and of the omnipotence of God, and, in short, of all the predicaments which can be predicated of God, as He is spoken of in respect to Himself, not metaphorically and by similitude, but properly, if indeed anything can be spoken of Him properly, by the mouth of man.

CAPUT X.

11. Quae Deo absolute conveniunt ut essentia, de Trinitate singulariter dicuntur, non pluraliter. Sicut ergo non dicimus tres essentias; ita non dicimus tres magnitudines, neque tres magnos. In rebus enim quae participatione magnitudinis magnae sunt, quibus est aliud esse, aliud magnas esse, sicut magna domus, et magnus mons, et magnus animus; in his ergo rebus aliud est magnitudo, aliud quod ab ea magnitudine magnum est, et prorsus non hoc est magnitudo quod est magna domus. Sed illa est vera magnitudo, qua non solum magna est domus quae magna est, et qua magnus est mons quisquis magnus est; sed etiam qua magnum est quidquid aliud magnum dicitur: ut aliud sit ipsa magnitudo, aliud ea quae ab illa magna dicuntur. Quae magnitudo utique primitus magna est, multoque excellentius quam ea quae participatione ejus magna sunt. Deus autem quia non ea magnitudine magnus est quae non est quod est ipse, ut quasi particeps ejus sit Deus cum magnus est; alioquin illa erit major magnitudo quam Deus, Deo autem non est aliquid majus: ea igitur magnitudine magnus est qua ipse est eadem magnitudo. Et ideo sicut non dicimus tres essentias, sic nec tres magnitudines: hoc est enim Deo esse, quod est magnum esse. Eadem causa nec magnos tres dicimus, sed unum magnum: quia non participatione magnitudinis Deus magnus est, sed se ipso magno magnus est; quia ipse sua est magnitudo. Hoc et de bonitate, et de aeternitate, et de omnipotentia Dei dictum sit, omnibusque omnino praedicamentis quae de Deo possunt pronuntiari, quod ad se ipsum dicitur, non translate ac per similitudinem, sed proprie: si tamen de illo proprie aliquid dici ore hominis potest.