6. To that which is objected, that nothing is supremely necessary which can be thought not to exist: it must be said that this holds true when that necessary thing appears as it is, but not when it lies hidden. Hence, although the most blessed Trinity can now be both believed and thought not to exist, because it does not yet appear to us as it is: nevertheless, when it shall have appeared as it is, then it will in no way be able to be thought not to exist. That therefore it is now either believed or thought not to exist; this is not on account of any defect of its certitude and truth in itself, since it is a being always and everywhere and supremely: but on account of a defect of light on our part.
7. To that which is objected, that what is repugnant to evidence is repugnant to certitude: it must be said that there is certitude on the part of the thing and on our part; and similarly evidence. When therefore it is said: what is repugnant to evidence and certitude is repugnant to necessity; this is true of certitude and evidence on the part of the thing, but it is not true of certitude and evidence on our part, because, as was touched upon before, the same thing can be both most certain in itself and hidden from us.
Moreover, although the Trinity may seem to be repugnant to certitude, it is nevertheless most consonant with it, because the Father declares Himself by His Word, and the Father and the Son also most certainly manifest themselves to us through the Holy Spirit. Hence, although imaginative reason flees from the understanding of the Trinity, illuminated reason nevertheless sees that the Trinity alone as Trinity is the fullest ground of knowing every truth, through which it comes about that every known truth is held in memory, what is retained in memory is understood more clearly, and what is understood is pleasing and loved.
8. To that which is objected, that nothing altogether necessary is perfectly praiseworthy: it must be said that praise is twofold: one, in which something of honor and dignity accrues to the one praised, and this praise is measured according to progress from an imperfect state to a perfect one: and this properly belongs to wayfarers, who, since they can transgress and do not transgress, are deservedly praised by God and also rewarded. There is also another praise, by which the good itself, because it is good, is said to be commendable: and this belongs more to the good by essence than by participation, and thereby more to the unchangeable good than to the changeable, and to the necessary than to the contingent; and with this praise God the Father is praised in the production of the Son, and the Father and the Son in the production of the Holy Spirit in the mutual love of themselves and the diffusion of every good with respect to whatever is created.
9. To that which is objected, that nothing simply voluntary is altogether necessary, the response is plain from those things which were touched upon above in the principal solution: and therefore one need not linger longer on these matters.