Indeed, it would be a lengthy task to set out in detail from the Scriptures those constructions which are inexactly expressed, in order to prove the statement I have made; where, however, there is a risk of injury to any part of the truth, we no longer find in Scriptural phrases any indiscriminate or indifferent use of words. For this reason Scripture admits the naming of “men” in the plural, because no one is by such a figure of speech led astray in his conceptions to imagine a multitude of humanities, or supposes that many human natures are indicated by the fact that the name expressive of that nature is used in the plural. But the word “God” it employs studiously in the singular form only, guarding against introducing the idea of different natures in the Divine essence by the plural signification of “Gods.” This is the cause why it says, “the Lord our God is one Lord,” and also proclaims the Only-begotten God by the name of Godhead, without dividing the Unity into a dual signification, so as to call the Father and the Son two Gods, although each is proclaimed by the holy writers as God. The Father is God: the Son is God: and yet by the same proclamation God is One, because no difference either of nature or of operation is contemplated in the Godhead. For if (according to the idea of those who have been led astray) the nature of the Holy Trinity were diverse, the number would by consequence be extended to a plurality of Gods, being divided according to the diversity of essence in the subjects. But since the Divine, single, and unchanging nature, that it may be one, rejects all diversity in essence, it does not admit in its own case the signification of multitude; but as it is called one nature, so it is called in the singular by all its other names, “God,” “Good,” “Holy,” “Saviour,” “Just,” “Judge,” and every other Divine name conceivable: whether one says that the names refer to nature or to operation, we shall not dispute the point.