Assertio vera de Trinitate, contra quorundam deliramenta quae ex Serveti aliorumque phanaticorum hominum opinionibus nunc primum in quibusdam Hungariae partibus exorta ac publicata sunt

...Latins treating these matters and worthy of authority have said, when they did not find a more apt mode by which they might announce in words what they understood without words. For in truth, since the Father is not the Son, and the Son is not the Father, and the Holy Spirit is neither the Father nor the Son, they are definitely three. Therefore, it is also said in the plural, "I and the Father are one." For He did not say, "It is one," which the Sabellians say, but "We are one." Yet when it is asked, "What are the three?" human speech labors with total lack. It has been said, however, "three Persons": not so that that might be said, but so that it might not be silent; not so that three gods might be said; but while unity is meanwhile asserted, so that the distinction of Persons expressed in Scripture might not be silent or dissimulated. But that Gregory Nazianzen, the teacher of divine Jerome in explaining the Scriptures, dissecting this knot somewhat more significantly and simply in the book On the Praises of Athanasius, when he says: "We say, one ousia and three hypostases." The former designates the nature of the Deity: the latter, however, the properties of the three. The Latins similarly agreeing, but due to the narrowness of their language and the poverty of names, not being able to separate substance from Essence, that is, hypostasis from ousia, for that reason they introduced Persons, so that