To the Arguments

11. To the first argument for the contrary [n.2] I say that from the fact a footprint leads by way of argument and imperfectly to a knowledge of that of which it is the footprint, it does not follow that a Trinity of distinct persons can be known by such created footprint, etc.

12. To the second argument [n.3] I say that, although a created essence, insofar as it is such an exemplar, is created according to some determinate exemplar (so any creature represents God under the idea of footprint), yet, insofar as intellectual nature has in it one essence and several operations possessing an order of origin between them, it represents the Trinity by reason of all the operations found in such nature; to this extent an intellectual nature is not a footprint and an image in the same way, as will be plain below,     etc .

13. To the last argument [n.4] I say that there are different ways of representing in creaturely essences, that is, different ways of being a footprint; but because there is a material subject in which many things representing unity and trinity come together, therefore      such a nature has the idea of image, as intellectual nature does. But such coming together is not found in any nature lower than intellectual nature; and for this reason all other natures have precisely just the idea of footprint, etc.