Author: Mourad Takla

The three books on the Holy Spirit are, as St. Ambrose himself says, a follow-up to those on the Faith, and the two works together have sometimes been cited as if they were one, under the title De Trinitate. But we can see from Gratian's letter to St. Ambrose and from his reply that each work is separate, and the De Spiritu Sancto was written several years later, in A.D. 381.

The three books on the Holy Spirit are, as St. Ambrose says himself, a sequel to those on the Faith, and the two treatises together have been sometimes quoted as if one, with the title, De Trinitate. But we see from Gratian's letter to St. Ambrose, and from the reply, that each treatise is separate, and the De Spiritu Sancto was written some years later, a.d. 381.

In the first book, St. Ambrose begins by interpreting the story of Gideon and the fleece allegorically, seeing in the drying of the fleece and the moistening of the threshing floor a symbol of the Holy Spirit leaving the Jews and being poured out on the Gentiles. Moving to his main topic, he proves that the Holy Spirit is above all creation and is truly God, using as a particular argument the fact that the sin against the Holy Spirit can never be forgiven, either in this world or in the world to come. He demonstrates how Scripture calls the Holy Spirit the Spirit of God, that He spoke through the prophets and apostles, that He sanctifies people, and is prefigured by the mystical ointment mentioned in Scripture. Next, St. Ambrose addresses His unity with the other two Persons of the Holy Trinity, and shows that His mission does not diminish this unity, but that in all the Divine Persons there is a perfect unity of peace, love, and other virtues.

In the first book St. Ambrose commences by allegorizing the history of Gideon and the fleece, seeing in the drying of the fleece and the moistening of the threshing-floor a type of the Holy Spirit leaving the Jews and being poured out on the Gentiles. Passing to his more immediate subject, he proves that the Holy Spirit is above the whole Creation and is truly God, alleging as a special argument that the sin against the Holy Spirit can never be forgiven, here or hereafter. He shows how the Holy Spirit is in Scripture called the Spirit of God; that He spoke by the prophets and apostles; that He sanctifies men, and is typified by the mystical ointment spoken of in Scripture. Next, St. Ambrose treats of His oneness with the other two Persons of the Holy Trinity, and shows that His mission in no way detracts from this oneness, but that there is in all the Divine Persons a perfect unity of peace, love, and other virtues.

The second book begins by treating the history of Samson in the same way as that of Gideon in Book I. Samson always succeeded as long as the Holy Spirit was with him, but fell into misfortune as soon as he was forsaken. It is shown that the power of the Holy Spirit is the same as that of the Father and the Son, and that there is an agreement in design and working, and in giving life to man. He is Creator and therefore to be worshipped, and He worked with the Father and the Son in founding the Church, and in conclusion the unity of operation in the Three Persons is proved.

The second book commences with a treatment of the history of Samson in the same way as that of Gideon in Book I. Samson always succeeded so long as the Holy Spirit was with him, but fell into misfortune so soon as he was forsaken. It is shown that the power of the Holy Spirit is the same as that of the Father and the Son, and that there is an agreement in design and working, and in vivifying man. He is Creator and therefore to be worshipped, and He worked with the Father and the Son in founding the Church, and in conclusion is proved the unity of operation in the Three Persons.

The third book continues the same argument, showing that the mission of prophets and apostles, and even of the Son Himself, is to be referred to the Spirit, yet without any subjection on the part of the Son, since the Spirit also receives His mission from the Father and the Son. The Godhead of the Holy Spirit is next taken up and proved, when the opportunity is also taken to show that there are not three Gods or three Lords, for the Three Divine Persons are one in holiness and nature. The work is concluded with a summary of some of the principal arguments.

The third book continues the same argument, showing that the mission of prophets and apostles, and even of the Son Himself, is to be referred to the Spirit, yet without any subjection on the part of the Son, seeing that the Spirit also receives His mission from the Father and the Son. The Godhead of the Holy Spirit is next taken up and proved, when occasion is taken also to show that there are not three Gods or three Lords, for the Three Divine Persons are one in holiness and nature; and the work is concluded with a summary of some of the principal arguments.

There can be little doubt that this is the work, and St. Ambrose the author, that St. Jerome bitterly attacked. The whole passage can be read in the Apology of Rufinus, page 470, in volume three of this series. St. Ambrose is compared to a jackdaw dressed in another bird's feathers and accused of writing bad things in Latin taken from good things in Greek. St. Jerome even went to the trouble of translating a work by St. Didymus on the Holy Spirit (from whose preface the above extracts are taken) so that those who did not know Greek might, St. Jerome hoped, recognize the plagiarisms.

There can be but little doubt that this is the work, and St. Ambrose the author, bitterly attacked by St. Jerome; the whole passage may be read in the Apology of Rufinus, p. 470, in vol. iii. of this series. St. Ambrose is compared to a daw decked in another bird's plumage, and charged with writing bad things in Latin taken from good things in Greek, and St. Jerome even took the trouble to translate a work of St. Didymus on the Holy Spirit (from the preface to which the above extracts are taken), in order that those who did not know Greek might, St. Jerome hoped, recognize the plagiarisms.

Rufinus vigorously defends St. Ambrose and points out many inconsistencies in his opponent's argument. He says: The holy Ambrose wrote his book on the Holy Spirit not merely with words but with his own blood, for he offered his life to his persecutors and shed his blood inwardly, though God preserved his life for future work.

Rufinus vigorously defends St. Ambrose, and, pointing out many inconsistencies in his opponent, says: The saintly Ambrose wrote his book on the Holy Spirit not in words only but with his own blood, for he offered his life-blood to his persecutors, and shed it within himself, though God preserved his life for future labours.

The truth is that St. Ambrose, being a good Greek scholar and having undertaken to write on the Holy Spirit, studied what others had written before him and made use of what had been argued by SS. Basil, Didymus, and others. The opinion of the great St. Augustine concerning this treatise may be set against that of St. Jerome. St. Ambrose, when treating the deep subject of the Holy Spirit and showing that He is equal with the Father and the Son, nevertheless uses a simple style of discourse, since his subject required not the embellishments of language but proofs to move the minds of his readers.

The truth is that St. Ambrose being a good Greek scholar, and having undertaken to write on the Holy Spirit, studied what others had written before him, and made use of what had been urged by SS. Basil, Didymus, and others. The opinion of the great St. Augustine concerning this treatise may be set against that of St. Jerome. St. Ambrose when treating of the deep subject of the Holy Spirit, and showing that He is equal with the Father and the Son, yet makes use of a simple style of discourse; inasmuch as his subject required no the embellishments of language, but proofs to move the minds of his readers.

To the Emperor Gratian.

To the Emperor Gratian.

The choice of Gideon was a figure of our Lord's Incarnation, the sacrifice of a kid represented the satisfaction for sins in the body of Christ, and the sacrifice of the bullock represented the abolition of profane rites. In the three hundred soldiers there was a type of the future redemption through the cross. Gideon's seeking of various signs was also a mystery, for the dryness and moistening of the fleece signified the falling away of the Jews and the calling of the Gentiles, while the water received in a basin signified the washing of the apostles' feet. St. Ambrose prays that his own pollution may be washed away and praises the loving-kindness of Christ. The same water sent forth by the Son of God produces marvelous conversions. However, it cannot be sent by any other, since it is the pouring forth of the Holy Spirit, who is subject to no external power.

The choice of Gideon was a figure of our Lord's Incarnation, the sacrifice of a kid, of the satisfaction for sins in the body of Christ; that of the bullock, of the abolition of profane rites; and in the three hundred soldiers was a type of the future redemption through the cross. The seeking of various signs by Gideon was also a mystery, for by the dryness and moistening of the fleece was signified the falling away of the Jews and the calling of the Gentiles, by the water received in a basin the washing of the apostles' feet. St. Ambrose prays that his own pollution may be washed away, and praises the loving-kindness of Christ. The same water sent forth by the Son of God effects marvellous conversions; it cannot, however, be sent by any other, since it is the pouring forth of the Holy Spirit, Who is subject to no external power.

When Jerubbaal, as we read, was beating out wheat under an oak, he received a message from God so that he might bring the people of God from the power of foreigners into freedom. It is no wonder that he was chosen for grace, since even then, being appointed under the shadow of the holy cross and of the adorable Wisdom in the predestined mystery of the future Incarnation, he was bringing forth the visible grains of the fruitful grain from their hiding places, and was mystically separating the elect of the saints from the worthless chaff. For these elect, as though trained with the rod of truth, laying aside the superfluities of the old man together with his deeds, are gathered in the Church as in a winepress. For the Church is the winepress of the eternal fountain, since from her flows forth the juice of the heavenly Vine.

1. When Jerubbaal, as we read, was beating out wheat Judges 6:11 under an oak, he received a message from God in order that he might bring the people of God from the power of strangers into liberty. Nor is it a matter of wonder if he was chosen for grace, seeing that even then, being appointed under the shadow of the holy cross and of the adorable Wisdom in the predestined mystery of the future Incarnation, he was bringing forth the visible grains of the fruitful grain from their hiding places, and was [ mystically] separating the elect of the saints from the refuse of the empty chaff. For these elect, as though trained with the rod of truth, laying aside the superfluities of the old man together with his deeds, are gathered in the Church as in a winepress. For the Church is the winepress of the eternal fountain, since from her wells forth the juice of the heavenly Vine.

Gideon was moved by that message. When he heard that God would deliver His people from their enemies through one man, even though thousands of the people had failed, he offered a young goat. Following the Angel's instructions, he laid its meat and unleavened bread upon a rock and poured the broth over them. When the Angel touched them with the tip of his staff, fire burst out of the rock and consumed the sacrifice he was offering. This makes it clear that the rock represented the Body of Christ, for it is written: "They drank of that rock that followed them, and that rock was Christ." This certainly refers not to His Godhead, but to His Flesh, which watered the hearts of the thirsty people with the continual stream of His Blood.

2. And Gideon, moved by that message, when he heard that, though thousands of the people failed, God would deliver His own from their enemies by means of one man, Judges 6:14 offered a kid, and according to the word of the Angel, laid its flesh and the unleavened cakes upon the rock, and poured the broth upon them. And as soon as the Angel touched them with the end of the staff which he bore, fire burst forth out of the rock, and so the sacrifice which he was offering was consumed. Judges 6:19-21 By which it seems clear that that rock was a figure of the Body of Christ, for it is written: They drank of that rock that followed them, and that rock was Christ. 1 Corinthians 10:4 Which certainly refers not to His Godhead, but to His Flesh, which watered the hearts of the thirsting people with the perpetual stream of His Blood.

Even at that time it was revealed in mystery that the Lord Jesus in His Flesh would, when crucified, remove the sins of the whole world—not only the actions of the body, but also the desires of the soul. For the flesh of the kid represents sins of action, while the broth represents the temptations of desire, as it is written: "For the people lusted an evil lust, and said, Who shall give us flesh to eat?" The fact that the Angel then stretched out his staff and touched the rock, from which fire came out, shows that the Flesh of the Lord, being filled with the Divine Spirit, would burn away all the sins of human weakness. This is why the Lord also says: "I have come to send fire upon the earth."

3. Even at that time was it declared in a mystery that the Lord Jesus in His Flesh would, when crucified, do away the sins of the whole world, and not only the deeds of the body, but the desires of the soul. For the flesh of the kid refers to sins of deed, the broth to the enticements of desire as it is written: For the people lusted an evil lust, and said, Who shall give us flesh to eat? Numbers 11:4 That the Angel then stretched forth his staff, and touched the rock, from which fire went out, Judges 6:21 shows that the Flesh of the Lord, being filled with the Divine Spirit, would burn away all the sins of human frailty. Wherefore, also, the Lord says: I have come to send fire upon the earth. Luke 12:49

Then Gideon, having been instructed and knowing beforehand what was to come, observed the heavenly mysteries. Therefore, according to the warning he received, he slew the bullock his father had set aside for idols, and himself offered to God another bullock seven years old. By doing this, he clearly showed that after the Lord's coming, all Gentile sacrifices would be abolished, and only the sacrifice of the Lord's passion would be offered for the redemption of the people. For that bullock was, in a type, Christ, in whom, as Isaiah said, dwelt the fullness of the seven gifts of the Spirit. This bullock Abraham also offered when he saw the day of the Lord and was glad. He is the one who was offered at one time in the type of a kid, at another in that of a sheep, at another in that of a bullock: as a kid, because He is a sacrifice for sin; as a sheep, because He is an unresisting victim; as a bullock, because He is a victim without blemish.

4. Then the man, instructed and foreknowing what was to be, observes the heavenly mysteries, and therefore, according to the warning, slew the bullock destined by his father to idols, and himself offered to God another bullock seven years old. Judges 6:26 By doing which he most plainly showed that after the coming of the Lord all Gentile sacrifices should be done away, and that only the sacrifice of the Lord's passion should be offered for the redemption of the people. For that bullock was, in a type, Christ, in Whom, as Esaias said, dwelt the fullness of the seven gifts of the Spirit. Isaiah 11:2 This bullock Abraham also offered when he saw the day of the Lord and was glad. John 8:56 He it is Who was offered at one time in the type of a kid, at another in that of a sheep, at another in that of a bullock. Of a kid, because He is a sacrifice for sin; of a sheep, because He is an unresisting victim; of a bullock, because He is a victim without blemish.

Holy Gideon then saw the mystery beforehand. Next he chose three hundred men for the battle, in order to show that the world would be freed from the invasion of worse enemies not by the multitude of their number, but by the mystery of the cross. And yet, though he was brave and faithful, he asked the Lord for even fuller proofs of future victory, saying: If You will save Israel by my hand, O Lord, as You have said, behold I will put a fleece of wool on the threshing floor, and if there shall be dew on the fleece and dryness on all the ground, I shall know that You will deliver the people by my hand according to Your promise. And it happened so. Afterward he asked in addition that dew should descend on all the earth and dryness be on the fleece.

5. Holy Gideon then saw the mystery beforehand. Next he chose out three hundred for the battle, so as to show that the world should be freed from the incursion of worse enemies, not by the multitude of their number, but by the mystery of the cross. And yet, though he was brave and faithful, he asked of the Lord yet fuller proofs of future victory, saying: If You will save Israel by mine hand, O Lord, as You have said, behold I will put a fleece of wool on the threshing-floor, and if there shall be dew on the fleece and dryness on all the ground, I shall know that You will deliver the people by my hand according to Your promise. And it was so. Judges 6:36 Afterwards he asked in addition that dew should descend on all the earth and dryness be on the fleece.

Someone may perhaps ask whether Gideon seems to have lacked faith, since after being instructed by many signs he asked for still more. But how can he seem to have asked as if doubting or lacking in faith, when he was speaking in mysteries? He was not doubtful, but rather careful that we should not doubt. For how could he be doubtful when his prayer was effective? And how could he have begun the battle without fear, unless he had understood the message of God? For the dew on the fleece signified the faith among the Jews, because the words of God come down like the dew.

6. Some one perhaps will enquire whether he does not seem to have been wanting in faith, seeing that after being instructed by many signs he asked still more. But how can he seem to have asked as if doubting or wanting in faith, who was speaking in mysteries? He was not then doubtful, but careful that we should not doubt. For how could he be doubtful whose prayer was effectual? And how could he have begun the battle without fear, unless he had understood the message of God? For the dew on the fleece signified the faith among the Jews, because the words of God come down like the dew.

When the whole world was dried up by the drought of pagan superstition, the dew of heavenly grace fell upon the fleece. But after the lost sheep of the house of Israel (whom I believe the image of the Jewish fleece represented), after those sheep had rejected the fountain of living water, the dew of life-giving faith dried up among the Jews, and that divine Fountain redirected its flow to the hearts of the Gentiles. As a result, the entire world is now moistened with the dew of faith, but the Jews have lost their prophets and counselors.

7. So when the whole world was parched with the drought of Gentile superstition, then came that dew of the heavenly visits on the fleece. But after that the lost sheep of the house of Israel Matthew 15:24 (whom I think that the figure of the Jewish fleece shadowed forth), after that those sheep, I say, Jeremiah 2:13 had refused the fountain of living water, the dew of moistening faith dried up in the breasts of the Jews, and that divine Fountain turned away its course to the hearts of the Gentiles. Whence it has come to pass that now the whole world is moistened with the dew of faith, but the Jews have lost their prophets and counsellors.

It is not surprising that those deprived by the Lord of the fertilizing shower of prophecy should suffer the drought of unbelief, as He says: I will command My clouds that they rain not upon that vineyard. For there is a health-giving shower of saving grace, as David also said: He came down like rain upon a fleece, and like drops that drop upon the earth. The divine Scriptures promised us this rain upon the whole earth, to water the world with the dew of the Divine Spirit at the coming of the Savior. The Lord, then, has now come, and the rain has come. The Lord has come bringing the heavenly drops with Him, and so now we who were thirsty before drink and take in that Divine Spirit with an interior draft.

8. Nor is it strange that they should suffer the drought of unbelief, whom the Lord deprived of the fertilising of the shower of prophecy, saying: I will command My clouds that they rain not upon that vineyard. Isaiah 5:6 For there is a health-giving shower of salutary grace, as David also said: He came down like rain upon a fleece, and like drops that drop upon the earth. The divine Scriptures promised us this rain upon the whole earth, to water the world with the dew of the Divine Spirit at the coming of the Saviour. The Lord, then, has now come, and the rain has come; the Lord has come bringing the heavenly drops with Him, and so now we drink, who before were thirsty, and with an interior draught drink in that Divine Spirit.

Holy Gideon, then, foresaw that the Gentile nations would also drink through receiving faith, and therefore he inquired more carefully, since the caution of the saints is necessary. So much so that even Joshua the son of Nun, when he saw the captain of the heavenly army, asked: Are you for us, or for our enemies? This was to prevent him from possibly being deceived by some trick of the adversary.

9. Holy Gideon, then, foresaw this, that the nations of the Gentiles also would drink by the reception of faith, and therefore he enquired more diligently, for the caution of the saints is necessary. Insomuch that also Joshua the Son of Nun, when he saw the captain of the heavenly host, enquired: Are you for us, or for our adversaries? Joshua 5:13 lest, perchance, he might be deceived by some stratagem of the adversary.

It was not without reason that Gideon placed the fleece neither in a field nor in a meadow, but on a threshing floor, where the wheat harvest is gathered. For the harvest is plenteous, but the laborers are few, because through faith in the Lord there was going to be a harvest rich in virtues.

10. Nor was it without a reason that he put the fleece neither in a field nor in a meadow, but in a threshing-floor, where is the harvest of the wheat: For the harvest is plenteous, but the labourers are few; Luke 10:2 because that, through faith in the Lord, there was about to be a harvest fruitful in virtues.

Nor, again, was it without a reason that he dried the fleece of the Jews and put the dew from it into a basin so that it was filled with water, yet he did not himself wash his feet in that dew. The privilege of so great a mystery was to be given to another. He was being waited for who alone could wash away the filth of all. Gideon was not great enough to claim this mystery for himself, but the Son of Man came not to be served, but to serve. Let us, then, recognize in whom these mysteries are seen to be accomplished. Not in holy Gideon, for they were still at their beginning. Therefore the Gentiles were surpassed, for dryness was still upon the Gentiles, and therefore Israel surpassed them, for then the dew remained on the fleece.

11. Nor, again, was it without a reason that he dried the fleece of the Jews, and put the dew from it into a basin, so that it was filled with water, yet he did not himself wash his feet in that dew. The prerogative of so great a mystery was to be given to another. He was being waited for Who alone could wash away the filth of all. Gideon was not great enough to claim this mystery for himself, but the Son of Man came not to be ministered unto, but to minister. Matthew 20:28 Let us, then, recognize in Whom these mysteries are seen to be accomplished. Not in holy Gideon, for they were still at their commencement. Therefore the Gentiles were surpassed, for dryness was still upon the Gentiles, and therefore did Israel surpass them, for then did the dew remain on the fleece.

Let us come now to the Gospel of God. I find the Lord stripping Himself of His garments, girding Himself with a towel, pouring water into a basin, and washing the disciples' feet. That heavenly dew was this water, this was foretold, namely, that the Lord Jesus Christ would wash the feet of His disciples in that heavenly dew. And now let the feet of our minds be stretched out. The Lord Jesus wants also to wash our feet, for He says, not to Peter alone, but to each of the faithful: If I do not wash your feet you will have no part with Me.

12. Let us come now to the Gospel of God. I find the Lord stripping Himself of His garments, and girding Himself with a towel, pouring water into a basin, and washing the disciples' feet. John 13:4 That heavenly dew was this water, this was foretold, namely, that the Lord Jesus Christ would wash the feet of His disciples in that heavenly dew. And now let the feet of our minds be stretched out. The Lord Jesus wills also to wash our feet, for He says, not to Peter alone, but to each of the faithful: If I wash not your feet you will have no part with Me. John 13:8

Come, then, Lord Jesus, take off Your garments, which You put on for my sake. Be stripped so that You may clothe us with Your mercy. Gird Yourself for our sakes with a towel, so that You may gird us with Your gift of immortality. Pour water into the basin. Wash not only our feet but also the head, and not only of the body, but also the footsteps of the soul. I wish to put off all the filth of our frailty, so that I also may say: By night I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?

13. Come, then, Lord Jesus, put off Your garments, which You put on for my sake; be stripped that You may clothe us with Your mercy. Gird Yourself for our sakes with a towel, that You may gird us with Your gift of immortality. Pour water into the basin, wash not only our feet but also the head, and not only of the body, but also the footsteps of the soul. I wish to put off all the filth of our frailty, so that I also may say: By night I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Song of Songs 5:3

14. How great is that excellence! As a servant, You wash the feet of Your disciples; as God, You send dew from heaven. Nor do You wash the feet only, but also invite us to sit down with You, and by the example of Your dignity urge us, saying: You call Me Master and Lord, and you are right to do so, for that is what I am. If, then, I the Lord and Master have washed your feet, you ought also to wash one another's feet.

14. How great is that excellence! As a servant, You wash the feet of Your disciples; as God, You send dew from heaven. Nor do You wash the feet only, but also invite us to sit down with You, and by the example of Your dignity exhort us, saying: You call Me Master and Lord, and you do well, for so I am. If, then, I the Lord and Master have washed your feet, you ought also to wash one another's feet. John 13:13-14

15. So I too want to wash the feet of my brothers and sisters. I want to fulfill the commandment of my Lord. I will not be ashamed of myself, nor will I disdain what He Himself did first. The mystery of humility is good, because while I wash away the pollution of others, I wash away my own. But not everyone was able to fully understand this mystery. Abraham was willing to wash feet, but out of a sense of hospitality. Gideon was also willing to wash the feet of the Angel of the Lord who appeared to him, but his willingness was limited to one person; he was willing as someone doing a service, not as someone conferring fellowship. This is a great mystery that no one understood. Finally, the Lord said to Peter: What I do you do not know now, but you will know later. This, I say, is a divine mystery that even those who wash will inquire into. It is not, then, the simple water of the heavenly mystery by which we become worthy of having a part with Christ.

15. I, then, wish also myself to wash the feet of my brethren, I wish to fulfil the commandment of my Lord, I will not be ashamed in myself, nor disdain what He Himself did first. Good is the mystery of humility, because while washing the pollutions of others I wash away my own. But all were not able to exhaust this mystery. Abraham was, indeed, willing to wash feet, Genesis 18:4 but because of a feeling of hospitality. Gideon, too, was willing to wash the feet of the Angel of the Lord who appeared to him, but his willingness was confined to one; he was willing as one who would do a service, not as one who would confer fellowship with himself. This is a great mystery which no one knew. Lastly, the Lord said to Peter: What I do you know not now, but shall know hereafter. John 13:7 This, I say, is a divine mystery which even they who wash will enquire into. It is not, then, the simple water of the heavenly mystery whereby we attain to be found worthy of having part with Christ.

There is also a certain water that we pour into the basin of our soul—water from the fleece and from the Book of Judges, and water from the Book of Psalms as well. It is the water of the message from heaven. Let this water, O Lord Jesus, come into my soul and into my flesh, so that through the moisture of this rain the valleys of our minds and the fields of our hearts may become green. May the drops from You fall upon me, pouring out grace and immortality. Wash the steps of my mind so that I may not sin again. Wash the heel of my soul, so that I may be able to erase the curse and not feel the serpent's bite on the foot of my soul, but instead, as You Yourself have commanded those who follow You, may tread on serpents and scorpions with an unharmed foot. You have redeemed the world—redeem the soul of a single sinner.

16. There is also a certain water which we put into the basin of our soul, water from the fleece and from the Book of Judges; water, too, from the Book of Psalms. It is the water of the message from heaven. Let, then, this water, O Lord Jesus, come into my soul, into my flesh, that through the moisture of this rain the valleys of our minds and the fields of our hearts may grow green. May the drops from You come upon me, shedding forth grace and immortality. Wash the steps of my mind that I may not sin again. Wash the heel of my soul, that I may be able to efface the curse, that I feel not the serpent's bite Genesis 3:15 on the foot of my soul, but, as You Yourself hast bidden those who follow You, may tread on serpents and scorpions Luke 10:19 with uninjured foot. You have redeemed the world, redeem the soul of a single sinner.

This is the special excellence of your loving-kindness, by which you have redeemed the whole world person by person. Elijah was sent to one widow; Elisha cleansed one; but you, O Lord Jesus, have cleansed a thousand at this very time. How many in the city of Rome, how many at Alexandria, how many at Antioch, how many also at Constantinople! For even Constantinople has received the word of God and has received clear proofs of your judgment. For as long as she harbored the Arians' poison in her midst, troubled by neighboring wars, she rang with the clash of hostile weapons all around. But as soon as she rejected those who were foreign to the faith, she received as a suppliant the enemy himself, the judge of kings, whom she had always been accustomed to fear, she buried him when he died, and keeps him entombed there. How many, then, have you cleansed at Constantinople, how many, finally, at this very time throughout the whole world!

17. This is the special excellence of Your loving-kindness, wherewith You have redeemed the whole world one by one. Elijah was sent to one widow; Elisha cleansed one; You, O Lord Jesus, have at this day cleansed a thousand. How many in the city of Rome, how many at Alexandria, how many at Antioch, how many also at Constantinople! For even Constantinople has received the word of God, and has received evident proofs of Your judgment. For so long as she cherished the Arians' poison in her bosom, disquieted by neighbouring wars, she echoed with hostile arms around. But so soon as she rejected those who were alien from the faith she received as a suppliant the enemy himself, the judge of kings, whom she had always been wont to fear, she buried him when dead, and retains him entombed. How many, then, have You cleansed at Constantinople, how many, lastly, at this day in the whole world!

Damasus did not cleanse, Peter did not cleanse, Ambrose did not cleanse, Gregory did not cleanse. The ministry is ours, but the sacraments are Yours. What is divine cannot be granted by human power. Rather, Lord, it is Your gift and that of the Father, as You have spoken through the prophets: I will pour out of My Spirit upon all flesh, and their sons and their daughters shall prophesy. This is that symbolic dew from heaven, this is that gracious rain, as we read: A gracious rain, dividing for His inheritance. The Holy Spirit is not subject to any outside power or law, but is the Judge of His own freedom, dividing all things according to the decision of His own will, to each person, as we read, individually as He wills.

18. Damasus cleansed not, Peter cleansed not, Ambrose cleansed not, Gregory cleansed not; for ours is the ministry, but the sacraments are Yours. For it is not in man's power to confer what is divine, but it is, O Lord, Your gift and that of the Father, as You have spoken by the prophets, saying: I will pour out of My Spirit upon all flesh, and their sons and their daughters shall prophesy. Joel 2:28 This is that typical dew from heaven, this is that gracious rain, as we read: A gracious rain, dividing for His inheritance. For the Holy Spirit is not subject to any foreign power or law, but is the Arbiter of His own freedom, dividing all things according to the decision of His own will, to each, as we read, severally as He wills. 1 Corinthians 12:11

Saint Ambrose begins his argument by praising the Emperor for both his faith and for returning the Basilica to the Church. He then argues that his opponents, if they claim the Holy Spirit is not a servant, cannot deny that He is above all things. He adds that the Holy Spirit, when He said "All things serve You," showed clearly that He was distinct from created things. He supports this point with additional evidence.

St. Ambrose commences his argument by complimenting the Emperor, both for his faith and for the restitution of the Basilica to the Church; then having urged that his opponents, if they affirm that the Holy Spirit is not a servant, cannot deny Him to be above all, adds that the same Spirit, when He said, All things serve You, showed plainly that He was distinct from creatures; which point he also establishes by other evidence.

The Holy Spirit, then, is not among but above all things. For since you, most merciful Emperor, are so fully instructed concerning the Son of God that you are able to teach others yourself, I will not detain you longer, as you desire and ask to be told something more exactly concerning Him, especially since you recently showed yourself to be so pleased by an argument of this nature that you commanded the Basilica to be restored to the Church without anyone urging you.

19. The Holy Spirit, then, is not among but above all things. For (since you, most merciful Emperor, are so fully instructed concerning the Son of God as to be able yourself to teach others) I will not detain you longer, as you desire and claim to be told something more exactly [concerning Him], especially since you lately showed yourself to be so pleased by an argument of this nature, as to command the Basilica to be restored to the Church without any one urging you.

So then, we have received the grace of your faith and the reward of our own, for we cannot say otherwise than that it was by the grace of the Holy Spirit that when everyone was unaware of it, you suddenly restored the basilica. This is the gift, I say, this is the work of the Holy Spirit, who was indeed being preached by us at that time, but was working in you.

20. So, then, we have received the grace of your faith and the reward of our own; for we cannot say otherwise than that it was of the grace of the Holy Spirit, that when all were unconscious of it, you suddenly restored the Basilica. This is the gift, I say, this the work of the Holy Spirit, Who indeed was at that time preached by us, but was working in you.

And I do not regret the losses of the previous time, since the seizure of that Basilica resulted in gaining something like interest on a loan. For you seized the Basilica so that you might give proof of your faith. And so your piety fulfilled its intention, which had seized it in order to give proof, and in giving proof you restored it. I did not lose the fruit, and I have your judgment, and it has been made clear to all that, with a certain variety of action, there was in you no variety of opinion. It was made clear, I say, to all, that it was not of your own will that you seized it, but it was of your own will when you restored it.

21. And I do not regret the losses of the previous time, since the sequestration of that Basilica resulted in the gain of a sort of usury. For you sequestrated the Basilica, that you might give proof of your faith. And so your piety fulfilled its intention, which had sequestered that it might give proof, and so gave proof as to restore. I did not lose the fruit, and I have your judgment, and it has been made clear to all that, with a certain diversity of action, there was in you no diversity of opinion. It was made clear, I say, to all, that it was not of yourself that you sequestrated, that it was of yourself when you restored it.

I will now demonstrate with evidence what I have said. The first point in the discussion is that all things serve. Now it is clear that all things serve, since it is written: All things serve You. The Spirit said this through the prophet. He did not say, We serve, but, serve You, so that you might believe that He Himself is excepted from serving. Therefore, since all things serve, and the Spirit does not serve, the Holy Spirit is certainly not included among all things.

22. Now let us establish by evidence what we have said. The first point in the discussion is that all things serve. Now it is clear that all things serve, since it is written: All things serve You. This the Spirit said through the prophet. He did not say, We serve, but, serve You, that you might believe that He Himself is excepted from serving. So, then, since all things serve, and the Spirit does not serve, the Holy Spirit is certainly not included among all things.

For if we say that the Holy Spirit is included among all things, certainly when we read that the Spirit searches the deep things of God, we deny that God the Father is over all. For since the Spirit is of God and is the Spirit of His mouth, how can we say that the Holy Spirit is included among all things, seeing that God, whose the Spirit is, is over all, possessing certainly fullness of perfection and perfect power?

23. For if we say that the Holy Spirit is included among all things, certainly when we read that the Spirit searches the deep things of God, 1 Corinthians 2:10 we deny that God the Father is over all. For since the Spirit is of God, and is the Spirit of His mouth, how can we say that the Holy Spirit is included among all things, seeing that God, Whose is the Spirit, is over all, possessing certainly fullness of perfection and perfect power.

However, in case the objectors think that the Apostle made a mistake, they should learn whose authority he followed for his belief. The Lord said in the Gospel: "When the Paraclete has come, whom I will send to you from my Father, even the Spirit of Truth who proceeds from the Father, he shall bear witness of me." So the Holy Spirit both proceeds from the Father and bears witness of the Son. For the witness who is both faithful and true bears witness of the Father—and nothing expresses the Divine Majesty more fully than this witness, nothing declares the Unity of the Divine Power more clearly, since the Spirit has the same knowledge as the Son, who is the witness and inseparable sharer of the Father's secrets.

25. But lest the objectors should think that the Apostle was in error, let them learn whom he followed as his authority for his belief. The Lord said in the Gospel: When the Paraclete has come, Whom I will send to you from My Father, even the Spirit of Truth which proceeds from the Father, He shall bear witness of Me. John 15:26 So the Holy Spirit both proceeds from the Father, and bears witness of the Son. For the witness Who is both faithful and true bears witness of the Father, than which witness nothing is more full for the expression of the Divine Majesty, nothing more clear as to the Unity of the Divine Power, since the Spirit has the same knowledge as the Son, Who is the witness and inseparable sharer of the Father's secrets.

He excludes, then, the fellowship and number of creatures from the knowledge of God, but by not excluding the Holy Spirit, He shows that the Spirit is not part of the fellowship of creatures. So the passage we read in the Gospel—"For no one has seen God at any time, except the Only-begotten Son Who is in the bosom of the Father; He has declared Him"—also applies to the exclusion of the Holy Spirit. For how has He not seen God when He searches even the deep things of God? How has He not seen God when He knows the things which belong to God? How has He not seen God when He is from God? Therefore, since it is established that no one has seen God at any time, yet the Holy Spirit has seen Him, clearly the Holy Spirit is excepted from this statement. He, then, is above all who is excluded from all.

26. He excludes, then, the fellowship and number of creatures from the knowledge of God, but by not excluding the Holy Spirit, He shows that He is not of the fellowship of creatures. So that the passage which is read in the Gospel: For no man has seen God at any time, save the Only-begotten Son Who is in the bosom of the Father He has declared Him, also pertains to the exclusion of the Holy Spirit. For how has He not seen God Who searches even the deep things of God? How has He not seen God Who knows the things which are of God? How has He not seen God Who is of God? So, since it is laid down that no one has seen God at any time, whereas the Holy Spirit has seen Him, clearly the Holy Spirit is excepted. He, then, is above all Who is excluded from all.

The statement "All things were made by Him" does not prove that the Holy Spirit is included among all things, since He was not made. If we used that logic, we could use other passages to prove that the Son, and even the Father Himself, must be counted among all things, which would be equally irreverent.

The words, All things were made by Him, are not a proof that the Holy Spirit is included among all things, since He was not made. For otherwise it could be proved by other passages that the Son, and even the Father Himself, must be numbered among all things, which would be similar irreverence.

This appears to me, gracious Emperor, to be a complete explanation of our correct belief, but to the impious it does not seem so. Notice what they are trying to achieve. For the heretics are accustomed to say that the Holy Spirit must be counted among all things, because it is written about God the Son: All things were made by Him.

27. This seems, gracious Emperor, to be a full account of our right feeling, but to the impious it does not seem so. Observe what they are striving after. For the heretics are wont to say that the Holy Spirit is to be reckoned among all things, because it is written of God the Son: All things were made by Him. John 1:3

How utterly confused is a line of reasoning that does not hold to the truth and is caught up in a backward order of statements. For this argument would have value for claiming that the Holy Spirit is among all things if they could prove that He was made. Scripture says that all things which were made were made by the Son, but since we are not taught that the Holy Spirit was made, He certainly cannot be proven to be among all things—He who was neither made as all things are, nor created. For me this testimony is useful for establishing both points: first, that He is proven to be above all things because He was not made; and second, that because He is above all things, it is clear He was not made and is not to be numbered among those things which were made.

28. How utterly confused is a course of argument which does not hold to the truth, and is involved in an inverted order of statements. For this argument would be of value for the statement that the Holy Spirit is among all things, if they proved that He was made. For Scripture says that all things which were made were made by the Son; but since we are not taught that the Holy Spirit was made, He certainly cannot be proved to be among all things Who was neither made as all things are, nor created. To me this testimony is of use for establishing each point; firstly, that He is proved to be above all things, because He was not made; and secondly, that because He is above all things, He is seen not to have been made, and is not to be numbered among those things which were made.

If someone argues that because the Evangelist stated all things were made by the Word without making an exception for the Holy Spirit (even though the Spirit of God speaking in John said "all things were made by Him" and did not say "we were all things which were made," while the Lord Himself clearly showed that the Spirit of God spoke in the Evangelists, saying "For it will not be you that speak, but the Spirit of your Father that speaks in you"), yet if someone, as I said, does not make an exception for the Holy Spirit in this passage but counts Him among all things, then he consequently should not make an exception for the Son of God in that passage where the Apostle says "Yet to us there is one God the Father, of Whom are all things, and we by Him." But so that he may know that the Son is not among all things, let him read what follows, for when the Apostle says "And one Lord Jesus Christ, by Whom are all things," he certainly excludes the Son of God from all things, just as he also excluded the Father.

29. But if any one, because the Evangelist stated that all things were made by the Word, making no exception of the Holy Spirit (although the Spirit of God speaking in John said: All things were made by Him, and said not we were all things which were made; while the Lord Himself distinctly showed that the Spirit of God spoke in the Evangelists, saying, For it will not be you that speak, but the Spirit of your Father that speaks in you), Matthew 10:20 yet if any one, as I said, does not except the Holy Spirit in this place, but numbers Him among all, he consequently does not except the Son of God in that passage where the Apostle says: Yet to us there is one God the Father, of Whom are all things, and we by Him. 1 Corinthians 8:6 But that he may know that the Son is not among all things, let him read what follows, for when he says: And one Lord Jesus Christ, by Whom are all things, 1 Corinthians 8:6 he certainly excepts the Son of God from all, who also excepted the Father.

30. But it is equally irreverent to diminish the dignity of the Father, the Son, or the Holy Spirit. For anyone who does not believe in the Son does not believe in the Father, and anyone who does not believe in the Spirit does not believe in the Son of God, nor can faith stand without the rule of truth. For whoever begins to deny the oneness of power in the Father and the Son and the Holy Spirit certainly cannot prove his divided faith in matters where there is no division. Therefore, just as complete piety is to believe rightly, so complete impiety is to believe wrongly.

30. But it is equal irreverence to detract from the dignity of the Father, or the Son, or the Holy Spirit. For he believes not in the Father who does not believe in the Son, nor does he believe in the Son of God who does not believe in the Spirit, nor can faith stand without the rule of truth. For he who has begun to deny the oneness of power in the Father and the Son and the Holy Spirit certainly cannot prove his divided faith in points where there is no division. So, then, since complete piety is to believe rightly, so complete impiety is to believe wrongly.

Those who believe the Holy Spirit should be counted among all things—because they read that all things were made by the Son—must also think that the Son should be counted among all things, because they read: "All things are of God." Consequently, they also fail to separate the Father from all things if they do not separate the Son from all creatures, since just as all things are of the Father, so too all things are by the Son. And the Apostle, because of his foresight in the Spirit, used this very expression to avoid seeming to the impious—who had heard the Son say, "That which My Father has given Me is greater than all"—to have included the Son among all.

31. Therefore they who think that the Holy Spirit ought to be numbered among all things, because they read that all things were made by the Son, must needs also think that the Son is to be numbered among all things, because they read: All things are of God. 2 Corinthians 5:18 But, consequently, they also do not separate the Father from all things, who do not separate the Son from all creatures, since, as all things are of the Father, so, too, all things are by the Son. And the Apostle, because of his foresight in the Spirit, used this very expression, lest he should seem to the impious who had heard that the Son had said, That which My Father has given Me is greater than all, John 10:29 to have included the Son among all.

The Apostle's statement that all things come from the Father through the Son does not exclude the Spirit from their fellowship, since what is said about one Person also applies to each. Therefore, those baptized in the Name of Christ are considered baptized in the Name of the Father and of the Holy Spirit, provided there is belief in the Three Persons—otherwise the baptism is invalid. This principle also applies to baptism in the Name of the Holy Spirit. If the Holy Spirit is separated from the Father and the Son because of one passage, it would necessarily follow from other passages that the Father would be subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the Spirit is His witness, not His servant. When the Son is spoken of as being before all things, this refers to created things. The great dignity of the Holy Spirit is demonstrated by the fact that sin against Him cannot be forgiven. The text will explain how such sin cannot be forgiven and how the Spirit is one.

The statement of the Apostle, that all things are of the Father by the Son, does not separate the Spirit from Their company, since what is referred to one Person is also attributed to each. So those baptized in the Name of Christ are held to be baptized in the Name of the Father and of the Holy Spirit, if, that is, there is belief in the Three Persons, otherwise the baptism will be null. This also applies to baptism in the Name of the Holy Spirit. If because of one passage the Holy Spirit is separated from the Father and the Son, it will necessarily follow from other passages that the Father will be subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the latter is His witness, not His servant. Where the Son is spoken of as being before all, it is to be understood of creatures. The great dignity of the Holy Spirit is proved by the absence of forgiveness for the sin against Him. How it is that such sin cannot be forgiven, and how the Spirit is one.

But perhaps someone may say that there was a reason why the writer said that all things were of the Father and all things through the Son, but made no mention of the Holy Spirit, and would use this as the foundation of an argument. However, if he persists in his twisted interpretation, in how many passages will he find the power of the Holy Spirit declared, in which Scripture has stated nothing concerning either the Father or the Son, but has left it to be understood?

32. But perhaps some one may say that there was a reason why the writer said that all things were of the Father, and all things through the Son, 1 Corinthians 8:6 but made no mention of the Holy Spirit, and would obtain the foundation of an argument from this. But if he persists in his perverse interpretation, in how many passages will he find the power of the Holy Spirit asserted, in which Scripture has stated nothing concerning either the Father or the Son, but has left it to be understood?

Where, then, the grace of the Spirit is asserted, is that of God the Father or of the Only-begotten Son denied? Absolutely not. For just as the Father is in the Son, and the Son in the Father, so too the love of God is poured out in our hearts by the Holy Spirit, who has been given to us. And just as someone who is blessed in Christ is blessed in the Name of the Father, and of the Son, and of the Holy Spirit, because the Name is one and the Power is one, so too when any divine operation—whether of the Father, or of the Son, or of the Holy Spirit—is discussed, it is not attributed only to the Holy Spirit, but also to the Father and the Son, and not only to the Father, but also to the Son and the Spirit.

40. Where, then, the grace of the Spirit is asserted, is that of God the Father or of the Only-begotten Son denied? By no means; for as the Father is in the Son, and the Son in the Father, so, too, the love of God is shed abroad in our hearts by the Holy Spirit, Who has been given us. Romans 5:5 And as he who is blessed in Christ is blessed in the Name of the Father, and of the Son, and of the Holy Spirit, because the Name is one and the Power one; so, too, when any divine operation, whether of the Father, or of the Son, or of the Holy Spirit, is treated of, it is not referred only to the Holy Spirit, but also to the Father and the Son, and not only to the Father, but also to the Son and the Spirit.

The Ethiopian eunuch of Queen Candace, when baptized in Christ, obtained the fullness of the sacrament. Those who said they knew nothing of any Holy Spirit, even though they claimed to have been baptized with John's baptism, were baptized again afterward. This is because John baptized for the forgiveness of sins in the Name of the coming Jesus, not in his own name. Therefore they did not know the Spirit, because in the form in which John baptized, they had not received baptism in the Name of Christ. For John, though he did not baptize in the Spirit, still preached Christ and the Spirit. When he was asked whether he might himself be the Christ, he answered: I baptize you with water, but one stronger than I will come, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire. Therefore, because they had been baptized neither in the Name of Christ nor with faith in the Holy Spirit, they could not receive the sacrament of baptism.

41. Then, too, the Ethiopian eunuch of Queen Candace, when baptized in Christ, obtained the fullness of the sacrament. And they who said that they knew not of any Holy Spirit, although they said that they had been baptized with John's baptism, were baptized afterwards, because John baptized for the remission of sins in the Name of the coming Jesus, not in his own. And so they knew not the Spirit, because in the form in which John baptized they had not received baptism in the Name of Christ. For John, though he did not baptize in the Spirit, nevertheless preached Christ and the Spirit. And then, when he was questioned whether he were perchance himself the Christ, he answered: I baptize you with water, but a stronger than I shall come, Whose shoes I am not worthy to bear, He shall baptize you with the Holy Spirit and with fire. They therefore, because they had been baptized neither in the Name of Christ nor with faith in the Holy Spirit, could not receive the sacrament of baptism.

So they were baptized in the Name of Jesus Christ, and baptism was not repeated in their case but administered differently, since there is only one baptism. But where the complete sacrament of baptism is not present, there is considered to be neither a beginning nor any kind of baptism at all. Baptism is complete if one confesses the Father, the Son, and the Holy Spirit. If you deny one, you overthrow the whole thing. And just as when you mention in words only one—either the Father, or the Son, or the Holy Spirit—yet in your belief you do not deny either the Father, the Son, or the Holy Spirit, the mystery of the faith is complete, so too, even if you name the Father, Son, and Holy Spirit but diminish the power of either the Father, the Son, or the Holy Spirit, the whole mystery is emptied of meaning. And finally, those who had said, "We have not heard if there is any Holy Spirit," were baptized afterward in the Name of the Lord Jesus Christ. And this was an additional abundance of grace, because now through Paul's preaching they knew the Holy Spirit.

42. So they were baptized in the Name of Jesus Christ, and baptism was not repeated in their case, but administered differently, for there is but one baptism. But where there is not the complete sacrament of baptism, there is not considered to be a commencement nor any kind of baptism. But baptism is complete if one confess the Father, the Son, and the Holy Spirit. If you deny One you overthrow the whole. And just as if you mention in words One only, either the Father, or the Son, or the Holy Spirit, and in your belief do not deny either the Father, the Son, or the Holy Spirit, the mystery of the faith is complete, so, too, although you name the Father, Son, and Holy Spirit, and lessen the power of either the Father, the Son, or the Holy Spirit, the whole mystery is made empty. And, lastly, they who had said: We have not heard if there be any Holy Spirit, were baptized afterwards in the Name of the Lord Jesus Christ. And this was an additional abundance of grace, for now through Paul's preaching they knew the Holy Spirit.

Nor should it seem contradictory that although the Spirit is not mentioned afterward, He is still believed in, and what had not been stated in words is expressed in belief. For when it is said "In the Name of our Lord Jesus Christ," the mystery is complete through the oneness of the Name, and the Spirit is not separated from the baptism of Christ, since John baptized unto repentance, but Christ baptizes in the Spirit.

43. Nor ought it to seem opposed to this, that although subsequently mention is not made of the Spirit, He is yet believed in, and what had not been mentioned in words is expressed in belief. For when it is said, In the Name of our Lord Jesus Christ, the mystery is complete through the oneness of the Name, and the Spirit is not separated from the baptism of Christ, since John baptized unto repentance, Christ in the Spirit.

Let us now consider whether, just as we read that the sacrament of baptism in the Name of Christ was complete, so too when the Holy Spirit alone is named, anything is lacking from the completeness of the mystery. Let us follow the argument that whoever has named One has signified the Trinity. If you name Christ, you imply both God the Father by whom the Son was anointed, and the Son Himself who was anointed, and the Holy Spirit with whom He was anointed. For it is written: This Jesus of Nazareth, whom God anointed with the Holy Spirit. And if you name the Father, you equally denote His Son and the Spirit of His mouth, if you truly grasp this in your heart. And if you speak of the Spirit, you also name God the Father, from whom the Spirit proceeds, and the Son, since He is also the Spirit of the Son.

44. Let us now consider whether as we read that the sacrament of baptism in the Name of Christ was complete, so, too, when the Holy Spirit alone is named, anything is wanting to the completeness of the mystery. Let us follow out the argument that he who has named One has signified the Trinity. If you name Christ, you imply both God the Father by Whom the Son was anointed, and the Son Himself Who was anointed, and the Holy Spirit with Whom He was anointed. For it is written: This Jesus of Nazareth, Whom God anointed with the Holy Spirit. Acts 10:38 And if you name the Father, you denote equally His Son and the Spirit of His mouth, if, that is, you apprehend it in your heart. And if you speak of the Spirit, you name also God the Father, from Whom the Spirit proceeds, and the Son, inasmuch as He is also the Spirit of the Son.

Therefore, so that reason may be supported by authority, Scripture shows that we can also be rightly baptized in the Spirit, when the Lord says: "But you shall be baptized in the Holy Spirit." And in another place the Apostle says: "For we were all baptized in the body itself into one Spirit." The work is one, for the mystery is one; the baptism is one, for there was one death on behalf of the world. There is, then, a oneness of working, a oneness of setting forth, which cannot be separated.

45. Wherefore that authority may also be joined to reason Scripture indicates that we can also be rightly baptized in the Spirit, when the Lord says: But you shall be baptized in the Holy Spirit. Acts 1:5 And in another place the Apostle says: For we were all baptized in the body itself into one Spirit. 1 Corinthians 12:13 The work is one, for the mystery is one; the baptism one, for there was one death on behalf of the world; there is, then, a oneness of working, a oneness of setting forth, which cannot be separated.

If in this passage the Spirit is separated from the work of the Father and the Son because it says "All things are of God, and all things are through the Son," then by the same reasoning, when the Apostle says of Christ, "Who is over all, God blessed for ever," he would be placing Christ not only above all created things but also (which would be blasphemous to say) above the Father himself. But God forbid, for the Father is not included among all things, is not counted among a collection of his own creatures. The entire creation is below, while above all is the Godhead of the Father, the Son, and the Holy Spirit. The creation serves, while the Godhead rules; the creation is subject, while the Godhead reigns; the creation is the work, while the Godhead is the author of the work; the creation without exception worships, while the Godhead is worshipped by all without exception.

46. But if in this place the Spirit be separated from the operation of the Father and the Son, because it is said, All things are of God, and all things are through the Son, 1 Corinthians 8:6 then, too, when the Apostle says of Christ, Who is over all, God blessed for ever, Romans 9:5 He set Christ not only above all creatures, but (which it is impious to say) above the Father also. But God forbid, for the Father is not among all things, is not among a kind of crowd of His own creatures. The whole creation is below, over all is the Godhead of the Father, the Son, and the Holy Spirit. The former serves, the latter rules; the former is subject, the latter reigns; the former is the work, the latter the author of the work; the former, without exception, worships, the latter is worshipped by all without exception.

Finally, concerning the Son it is written: And let all the angels of God worship Him. You do not find it written, Let the Holy Spirit worship. And further on: To which of the angels did He say at any time, Sit on My right hand until I make your enemies the footstool of your feet? Are they not all, he says, ministering spirits who are sent to minister? When he says all, does he include the Holy Spirit? Certainly not, because angels and the other Powers are destined to serve in ministering and obedience to the Son of God.

47. Lastly, of the Son it is written: And let all the angels of God worship Him. Hebrews 1:6 You do not find, Let the Holy Spirit worship. And farther on: To which of the angels said He at any time, Sit on My right hand till I make your enemies the footstool of your feet? Are they not all, says he, ministering spirits who are sent to minister? Hebrews 1:14 When he says All, does he include the Holy Spirit? Certainly not, because Angels and the other Powers are destined to serve in ministering and obedience to the Son of God.

In reality, the Holy Spirit is not a minister but a witness of the Son, as the Son Himself said of Him: He shall bear witness of Me. The Spirit, then, is a witness of the Son. He who is a witness knows all things, just as God the Father is a witness. For you read in later passages that our salvation was confirmed to us by God bearing witness through signs and wonders and through manifold powers and through distributions of the Holy Spirit. He who divides as He wills is certainly above all, not among all, for to divide is the gift of the worker, not an inherent part of the work itself.

48. But in truth the Holy Spirit is not a minister but a witness of the Son, as the Son Himself said of Him: He shall bear witness of Me. John 15:26 The Spirit, then, is a witness of the Son. He who is a witness knows all things, as God the Father is a witness. For so you read in later passages, for our salvation was confirmed to us by God bearing witness by signs and wonders and by manifold powers and by distributions of the Holy Spirit. Hebrews 2:3-4 He who divides as he will is certainly above all, not among all, for to divide is the gift of the worker, not an innate part of the work itself.

If the Son is above all—through whom our salvation began so that it might be preached—then certainly God the Father also, who testifies and gives confirmation concerning our salvation by signs and wonders, is excepted from all. In the same way, the Spirit, who bears witness to our salvation by His diverse gifts, is not to be numbered among the crowd of creatures but to be reckoned together with the Father and the Son. When He divides, He is not Himself divided by cutting off part of Himself, for being indivisible He loses nothing when He gives to all, just as the Son loses nothing when the Father receives the kingdom, nor does the Father suffer loss when He gives what is His to the Son. We know, then, by the testimony of the Son that there is no loss in the division of spiritual grace, for He who breathes where He wills is everywhere free from loss. We shall speak more fully about this power further on.

49. If the Son is above all, through Whom our salvation received its commencement, so that it might be preached, certainly God the Father also, Who testifies and gives confirmation concerning our salvation by signs and wonders, is excepted from all. In like manner the Spirit, Who bears witness to our salvation by His diversities of gifts, is not to be numbered with the crowd of creatures, but to be reckoned with the Father and the Son; Who, when He divides, is not Himself divided by cutting off Himself, for being indivisible He loses nothing when He gives to all, as also the Son, when the Father receives the kingdom, 1 Corinthians 15:24 loses nothing, nor does the Father, when He gives that which is His to the Son, suffer loss. We know, then, by the testimony of the Son that there is no loss in the division of spiritual grace; for He Who breathes where He wills John 3:8 is everywhere free from loss. Concerning which power we shall speak more fully farther on.

Meanwhile, since our goal is to prove in proper order that the Spirit is not to be counted among all things, let us use the Apostle, whose words they dispute, as our authority for this position. For what "all things" would be, whether visible or invisible, he himself declared when he said: "For in Him were all things created in the heavens and in earth." You see that "all things" refers to things in the heavens and things on earth, for in the heavens there are also invisible things that were made.

50. In the meanwhile, since our intention is to prove in due order that the Spirit is not to be reckoned among all things, let us take the Apostle, whose words they call in question, as an authority for this position. For what all things would be, whether visible or invisible, he himself declared when he said: For in Him were all things created in the heavens and in earth. Colossians 1:16 You see that all things is spoken of things in the heavens, and of things in earth, for in the heavens are also invisible things which were made.

51. But to make sure no one misunderstands, Paul added specifically who he was talking about: Whether thrones or dominions or principalities or powers, all things were created by Him and in Him, and He is before all, and in Him all things consist. Does Paul, then, include the Holy Spirit here among created things? Or when he says the Son of God is before all things, should we suppose he meant the Son is before the Father? Certainly not. Just as Paul says here that all things were created by the Son and that all things in the heavens hold together in Him, so too it cannot be doubted that all things in the heavens have their strength in the Holy Spirit, since we read: By the word of the Lord were the heavens established and all the strength of them by the Spirit of His mouth. Therefore, He is above all things, since from Him comes all the strength of things in heaven and things on earth. He who is above all things certainly does not serve. He who does not serve is free. He who is free has the right of lordship.

51. But that no one should be ignorant of this he added those of whom he was speaking: Whether thrones or dominions or principalities or powers, all things were created by Him and in Him, and He is before all, and in Him all things consist. Colossians 1:16-17 Does he, then, include the Holy Spirit here among creatures? Or when he says that the Son of God is before all things, is he to be supposed to have said that He is before the Father? Certainly not; for as here he says that all things were created by the Son, and that all things in the heavens consist in Him, so, too, it cannot be doubted that all things in the heavens have their strength in the Holy Spirit, since we read: By the word of the Lord were the heavens established and all the strength of them by the Spirit of His mouth. He, then, is above all, from Whom is all the strength of things in heaven and things on earth. He, then, Who is above all things certainly does not serve; He Who serves not is free; He Who is free has the prerogative of lordship.

If I were to say this at the outset, it would be denied. But just as they deny the lesser point so that the greater one will not be believed, let us likewise present the lesser matters first. This way they will either show their lack of faith regarding these lesser matters, or if they grant the lesser points, we can draw conclusions about the greater from the lesser.

52. If I were to say this at first it would be denied. But in the same manner as they deny the less that the greater may not be believed, so let us set forth lesser matters first that either they may show their perfidy in lesser matters, or, if they grant the lesser matters, we may infer greater from the lesser.

I believe, most merciful Emperor, that those who dare to count the Holy Spirit among all created things are thoroughly refuted. But so they may know they are challenged not only by the testimony of the apostles but also by that of our Lord: how can they dare to count the Holy Spirit among all created things, when the Lord Himself said: "Whoever blasphemes against the Son of Man will be forgiven, but whoever blasphemes against the Holy Spirit will never be forgiven, either in this age or in the age to come"? How, then, can anyone dare to count the Holy Spirit among creatures? Or who will be so blind as to think that if he has harmed any creature, he cannot possibly be forgiven? For if the Jews were deprived of divine protection because they worshiped the host of heaven, while the one who worships and confesses the Holy Spirit is accepted by God, but the one who does not confess Him is convicted of unforgivable sacrilege—then it certainly follows from this that the Holy Spirit cannot be counted among all created things, but that He is above all things, since an offense against Him is punished by eternal condemnation.

53. I think, most merciful Emperor, that they are most fully confuted who dare to reckon the Holy Spirit among all things. But that they may know that they are pressed not only by the testimony of the apostles, but also by that of our Lord; how can they dare to reckon the Holy Spirit among all things, since the Lord Himself said: He who shall blaspheme against the Son of Man, it shall be forgiven him; but he who shall blaspheme against the Holy Ghost shall never be forgiven, either here or hereafter. Matthew 12:32 How, then, can any one dare to reckon the Holy Spirit among creatures? Or who will so blind himself as to think that if he have injured any creature he cannot be forgiven in any wise? For if the Jews because they worshipped the host of heaven were deprived of divine protection, while he who worships and confesses the Holy Spirit is accepted of God, but he who confesses Him not is convicted of sacrilege without forgiveness: certainly it follows from this that the Holy Spirit cannot be reckoned among all things, but that He is above all things, an offense against Whom is avenged by eternal punishment.

54. But notice carefully why the Lord said: He who shall blaspheme against the Son of Man it shall be forgiven him, but he who shall blaspheme against the Holy Ghost shall never be forgiven, either here or hereafter. Is an offense against the Son different from one against the Holy Spirit? For just as their dignity is one and shared by both, so also is the offense. But if anyone, misled by seeing the visible human body, should think less seriously than is appropriate about the Body of Christ (though it should not seem unimportant to us, since it is the temple of purity and the fruit of the Virgin), that person does incur guilt, but is not excluded from pardon, which can be obtained through faith. But if anyone denies the dignity, majesty, and eternal power of the Holy Spirit, and thinks that demons are cast out not in the Spirit of God but in Beelzebub, there can be no obtaining pardon where there is complete sacrilege. For whoever has denied the Spirit has also denied the Father and the Son, since the Spirit of God is the same as the Spirit of Christ.

54. But observe carefully why the Lord said: He who shall blaspheme against the Son of Man it shall be forgiven him, but he who shall blaspheme against the Holy Ghost shall never be forgiven, either here or hereafter. Matthew 12:32 Is an offense against the Son different from one against the Holy Spirit? For as their dignity is one, and common to both, so too is the offense. But if any one, led astray by the visible human body, should think somewhat more remissly than is fitting concerning the Body of Christ (for it ought not to appear of little worth to us, seeing it is the palace of chastity, and the fruit of the Virgin), he incurs guilt, but he is not shut out from pardon, which he may attain to by faith. But if any one should deny the dignity, majesty, and eternal power of the Holy Spirit, and should think that devils are cast out not in the Spirit of God, but in Beelzebub, there can be no attaining of pardon there where is the fullness of sacrilege; for he who has denied the Spirit has denied also the Father and the Son, since the same is the Spirit of God Who is the Spirit of Christ.

The Holy Spirit is one and the same who spoke in the prophets and apostles, who is the Spirit of God and of Christ. Scripture also calls him the Paraclete, and the Spirit of life and truth.

The Holy Spirit is one and the same Who spoke in the prophets and apostles, Who is the Spirit of God and of Christ; Whom, further, Scripture designates the Paraclete, and the Spirit of life and truth.

55. But no one will doubt that the Spirit is one, although very many have doubted whether God is one. For many heretics have said that the God of the Old Testament is one, and the God of the New Testament is another. But just as the Father is one Who both spoke long ago, as we read, to the fathers through the prophets, and to us in the last days through His Son; and just as the Son is one, Who according to the witness of the Old Testament was offended by Adam, seen by Abraham, and worshipped by Jacob; so too, the Holy Spirit is one, who worked in the prophets, was breathed upon the apostles, and was joined to the Father and the Son in the sacrament of baptism. For David says of Him: And take not Your Holy Spirit from me. And in another place he said of Him: Where shall I go from Your Spirit?

55. But no one will doubt that the Spirit is one, although very many have doubted whether God be one. For many heretics have said that the God of the Old Testament is one, and the God of the New Testament is another. But as the Father is one Who both spoke of old, as we read, to the fathers by the prophets, and to us in the last days by His Son; Hebrews 1:1-2 and as the Son is one, Who according to the tenour of the Old Testament was offended by Adam, Genesis 3:17 seen by Abraham, Genesis 18:22-23 worshipped by Jacob; Genesis 28:17 so, too, the Holy Spirit is one, who energized in the prophets, 2 Peter 1:21 was breathed upon the apostles, John 20:22 and was joined to the Father and the Son in the sacrament of baptism. Matthew 28:19 For David says of Him: And take not Your Holy Spirit from me. And in another place he said of Him: Whither shall I go from Your Spirit?

So that you may know that the Spirit of God is the same as the Holy Spirit, we also read in the Apostle: "No one speaking in the Spirit of God says Anathema to Jesus" and "no one can say, Lord Jesus, but in the Holy Spirit." The Apostle calls Him the Spirit of God. He also called Him the Spirit of Christ, as you read: "But you are not in the flesh but in the Spirit, if so be that the Spirit of God dwells in you." And further on: "But if the Spirit of Him Who raised Jesus from the dead dwells in you." Therefore, the Spirit of God is the same as the Spirit of Christ.

56. That you may know that the Spirit of God is the same as the Holy Spirit, as we read also in the Apostle: No one speaking in the Spirit of God says Anathema to Jesus and no one can say, Lord Jesus, but in the Holy Spirit, 1 Corinthians 12:3 the Apostle calls Him the Spirit of God. He called Him also the Spirit of Christ, as you read: But you are not in the flesh but in the Spirit, if so be that the Spirit of God dwells in you. Romans 8:9 And farther on: But if the Spirit of Him Who raised Jesus from the dead dwells in you. Romans 8:11 The same is, then, the Spirit of God, Who is the Spirit of Christ.

The Spirit is also the Spirit of Life, as the Apostle says: For the law of the Spirit of Life in Christ Jesus has delivered me from the law of sin and death. Romans 8:2

57. The same is also the Spirit of Life, as the Apostle says: For the law of the Spirit of Life in Christ Jesus has delivered me from the law of sin and death. Romans 8:2

58. The Apostle called Him the Spirit of Life, and in the Gospel the Lord called Him the Paraclete and the Spirit of Truth, as you can see: "And I will ask the Father, and He will give you another Comforter [Paraclete], that He may be with you for ever, even the Spirit of Truth, Whom this world cannot receive; because it sees Him not, neither knows Him." So you have the Paraclete Spirit, Who is also called the Spirit of Truth, and the invisible Spirit. How, then, can some people think that the Son is visible in His divine physis, when the world cannot even see the Spirit?

58. Him, then, Whom the Apostle called the Spirit of Life, the Lord in the Gospel named the Paraclete, and the Spirit of Truth, as you find: And I will ask the Father, and He will give you another Comforter [Paraclete], that He may be with you for ever, even the Spirit of Truth, Whom this world cannot receive; because it sees Him not, neither knows Him. John 14:16-17 You have, then, the Paraclete Spirit, called also the Spirit of Truth, and the invisible Spirit. How, then, do some think that the Son is visible in His Divine Nature, when the world cannot see even the Spirit?

Understand now from the Lord's own words that the Holy Spirit is the same as the Spirit of Truth, for you read at the end of this book: Receive the Holy Spirit. And Peter teaches that the Holy Spirit is the same as the Spirit of the Lord when he says: Ananias, why have you thought it good to tempt and to lie to the Holy Spirit? And immediately afterward he says again to Ananias's wife: Why have you thought it good to tempt the Spirit of the Lord? When he speaks to her, he shows that he is talking about the same Spirit of Whom he had spoken to Ananias. He Himself is, therefore, the Spirit of the Lord Who is the Holy Spirit.

59. Receive now the saying of the Lord, that the same is the Holy Spirit Who is the Spirit of Truth, for you read in the end of this book: Receive the Holy Spirit. John 20:22 And Peter teaches that the same is the Holy Spirit Who is the Spirit of the Lord, when he says: Ananias, why has it seemed good to you to tempt and to lie to the Holy Spirit? Acts 5:3 And immediately after he says again to the wife of Ananias: Why has it seemed good to you to tempt the Spirit of the Lord? Acts 5:9 When he says to you, he shows that he is speaking of the same Spirit of Whom he had spoken to Ananias. He Himself is, then, the Spirit of the Lord Who is the Holy Spirit.

The Lord Himself made clear that the one who is the Spirit of the Father is the same as the Holy Spirit. According to Matthew, He said that we should not worry during persecution about what we should say: "For it is not you that speak, but the Spirit of your Father that speaks in you." Again, according to Luke, He says: "Be not anxious how you shall answer or speak, for the Holy Spirit of God shall teach you in that hour what you ought to say." So although many are called spirits, as it is written: "Who makes His Angels spirits," the Spirit of God is only one.

60. And the Lord Himself made clear that the same Who is the Spirit of the Father is the Holy Spirit, when according to Matthew He said that we ought not to take thought in persecution what we should say: For it is not you that speak, but the Spirit of your Father that speaks in you. Matthew 10:20 Again He says according to St. Luke: Be not anxious how you shall answer or speak, for the Holy Spirit of God shall teach you in that hour what you ought to say. Luke 12:11-12 So, although many are called spirits, as it is said: Who makes His Angels spirits, yet the Spirit of God is but one.

Both apostles and prophets received that one Spirit, as the chosen vessel, the teacher of the Gentiles, says: "For we have all drunk of one Spirit." They received Him who cannot be divided, but who is poured into souls and flows into the senses, so that He may quench the burning thirst of this world.

61. Both apostles and prophets received that one Spirit, as the vessel of election, the Doctor of the Gentiles, says: For we have all drunk of one Spirit; 1 Corinthians 12:13 Him, as it were, Who cannot be divided, but is poured into souls, and flows into the senses, that He may quench the burning of this world's thirst.

The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son, and He is not to be numbered among things that are said to fail. He must be acknowledged as the source of goodness. He is the Spirit of God's mouth, the amender of evils, and Himself good. Finally, since He is called good in Scripture and is joined with the Father and the Son in baptism, He cannot possibly be denied to be good. However, He is not said to progress but to be made perfect in goodness, which distinguishes Him from all creatures.

The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son; neither is He to be numbered among such things as are said to fail. He must be acknowledged as the source of goodness. The Spirit of God 's mouth, the amender of evils, and Himself good. Lastly, as He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He cannot possibly be denied to be good. He is not, however, said to progress, but to be made perfect in goodness, which distinguishes Him from all creatures.

The Holy Spirit is not, then, of the substance of bodily things, for He pours out incorporeal grace on bodily things. Nor is He of the substance of invisible creatures, for they receive His sanctification, and through Him are superior to the other works of the universe. Whether you speak of Angels, or Dominions, or Powers, every creature waits for the grace of the Holy Spirit. For just as we are children through the Spirit, because God sent the Spirit of His Son into our hearts crying, "Abba, Father," so that you are now not a servant but a son, in the same way, every creature is waiting for the revelation of the sons of God, whom in truth the grace of the Holy Spirit made sons of God. Therefore, every creature itself shall be changed by the revelation of the grace of the Spirit, and shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.

62. The Holy Spirit is not, then, of the substance of things corporeal, for He sheds incorporeal grace on corporeal things; nor, again, is He of the substance of invisible creatures, for they receive His sanctification, and through Him are superior to the other works of the universe. Whether you speak of Angels, or Dominions, or Powers, every creature waits for the grace of the Holy Spirit. For as we are children through the Spirit, because God sent the Spirit of His Son into our hearts crying, Abba, Father; so that you are now not a servant but a son; Galatians 4:6-7 in like manner, also, every creature is waiting for the revelation of the sons of God, whom in truth the grace of the Holy Spirit made sons of God. Therefore, also, every creature itself shall be changed by the revelation of the grace of the Spirit, and shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.

Every creature, then, is subject to change—not only those that have been changed by some sin or condition of external elements, but also those that can be liable to corruption by a fault of nature, even though through careful discipline they have not yet experienced such corruption. For, as we have shown in an earlier treatise, the nature of Angels can evidently be changed. It is certainly fitting to judge that whatever the nature of one is, so also is the nature of others. The nature of the rest, then, is capable of change, but their discipline is better.

63. Every creature, then, is subject to change, not only such as has been changed by some sin or condition of the outward elements, but also such as can be liable to corruption by a fault of nature, though by careful discipline it be not yet so; for, as we have shown in a former treatise, the nature of Angels evidently can be changed. It is certainly fitting to judge that such as is the nature of one, such also is that of others. The nature of the rest, then, is capable of change, but the discipline is better.

Every creature, therefore, is capable of change, but the Holy Spirit is good and not capable of change, nor can He be changed by any fault, since He removes the faults of all and pardons their sins. How, then, could He be capable of change, when He brings about in others a change to grace through sanctification, yet is not Himself changed?

64. Every creature, therefore, is capable of change, but the Holy Spirit is good and not capable of change, nor can He be changed by any fault, Who does away the faults of all and pardons their sins. How, then, is He capable of change, Who by sanctifying works in others a change to grace, but is not changed Himself.

How is He capable of change Who is always good? For the Holy Spirit, through Whom good things are given to us, is never evil. Two evangelists in one and the same place have made the same statement, though in different words. You read in Matthew: "If you, being evil, know how to give good gifts to your children, how much more shall your Father, Who is in heaven, give good things to them that ask Him." But according to Luke you will find it written: "How much more shall your heavenly Father give the Holy Spirit to them that ask Him?" We observe, then, that the Holy Spirit is good in the Lord's judgment by the testimony of the evangelists, since one has put "good things" in place of the Holy Spirit, and the other has named the Holy Spirit in place of "good things." If, then, the Holy Spirit is that which is good, how is He not good?

65. How is He capable of change Who is always good? For the Holy Spirit, through Whom the things that are good are ministered to us, is never evil. Whence two evangelists in one and the same place, in words in differing from each other, have made the same statement, for you read in Matthew: If you, being evil, know how to give good gifts to your children; how much more shall your Father, Who is in heaven, give good things to them that ask Him. Matthew 7:11 But according to Luke you will find it thus written: How much more shall your heavenly Father give the Holy Spirit to them that ask Him? Luke 11:13 We observe, then, that the Holy Spirit is good in the Lord's judgment by the testimony of the evangelists, since the one has put good things in the place of the Holy Spirit, the other has named the Holy Spirit in the place of good things. If, then, the Holy Spirit is that which is good, how is He not good?

We should also note that some manuscripts similarly record, according to Luke: How much more shall your heavenly Father give a good gift to those who ask Him. This good gift is the grace of the Spirit, which the Lord Jesus poured out from heaven after being fastened to the cross and returning with the triumphant spoils of death, now stripped of its power, as you find it written: Ascending up on high He led captivity captive, and gave good gifts to men. And he rightly says gifts, for just as the Son was given, of Whom it is written: Unto us a Child is born, unto us a Son is given, so too is the grace of the Spirit given. But why should I hesitate to say that the Holy Spirit is also given to us, since it is written: The love of God is shed forth in our hearts by the Holy Spirit, Who is given to us. And since captive hearts certainly could not receive Him, the Lord Jesus first led captivity captive, so that with our affections set free, He might pour forth the gift of divine grace.

66. Nor does it escape our notice that some copies have likewise, according to St. Luke: How much more shall your heavenly Father give a good gift to them that ask Him. This good gift is the grace of the Spirit, which the Lord Jesus shed forth from heaven, after having been fixed to the gibbet of the cross, returning with the triumphal spoils of death deprived of its power, as you find it written: Ascending up on high He led captivity captive, and gave good gifts to men. And well does he say gifts, for as the Son was given, of Whom it is written: Unto us a Child is born, unto us a Son is given; Isaiah 9:6 so, too, is the grace of the Spirit given. But why should I hesitate to say that the Holy Spirit also is given to us, since it is written: The love of God is shed forth in our hearts by the Holy Spirit, Who is given to us. Romans 5:5 And since captive breasts certainly could not receive Him, the Lord Jesus first led captivity captive, that our affections being set free, He might pour forth the gift of divine grace.

He was right to say that he led captivity captive. Christ's victory is the victory of freedom, which won grace for everyone and wronged no one. In the liberation of all, no one remains captive. And because at the time of the Lord's passion, wrong alone had no part—that wrong which had made captive all those it had seized—captivity itself, turning back on itself, was made captive. It is no longer attached to Belial but to Christ, and to serve Him is liberty. For whoever is called in the Lord as a servant is the Lord's freedman.

67. And He said well led captivity captive. For the victory of Christ is the victory of liberty, which won grace for all, and inflicted wrong on none. So in the setting free of all no one is captive. And because in the time of the Lord's passion wrong alone had no part, which had made captive all of whom it had gained possession, captivity itself turning back upon itself was made captive, not now attached to Belial but to Christ, to serve Whom is liberty. For he who is called in the Lord as a servant is the Lord's freedman. 1 Corinthians 7:22

But to return to the point. All, He says, have gone aside, all together have become unprofitable. There is none that does good, not even one. If they make an exception for the Holy Spirit, then even they themselves confess that He is not included among all. If they do not make an exception for Him, then they too acknowledge that He has gone aside along with all the rest.

68. But to return to the point. All, says He, have gone aside, all together have become unprofitable. There is none that does good, not even one. If they except the Holy Spirit, even they themselves confess that He is not among all; if they do not except Him, then they, too, acknowledge that He has gone aside among all.

69. But let us consider whether He has goodness in Himself, since He is the Source and Principle of goodness. For just as the Father and the Son have goodness, so too does the Holy Spirit. The Apostle also taught this when he said: Now the fruit of the Spirit is peace, love, joy, patience, goodness. For who can doubt that He is good whose fruit is goodness? After all, a good tree brings forth good fruit.

69. But let us consider whether He has goodness in Himself, since He is the Source and Principle of goodness. For as the Father and the Son have, so too the Holy Spirit also has goodness. And the Apostle also taught this when he said: Now the fruit of the Spirit is peace, love, joy, patience, goodness. Galatians 5:22 For who doubts that He is good Whose fruit is goodness. For a good tree brings forth good fruit. Matthew 7:17

If God is good, then how can the Spirit who proceeds from His mouth not be good—He who searches even the deep things of God? Can the infection of evil enter into the deep things of God? From this it becomes clear how foolish are those who deny that the Son of God is good, when they cannot deny that the Spirit of Christ is good, of whom the Son of God says: "Therefore I said that He shall receive of Mine."

70. And so if God be good, how shall He Who is the Spirit of His mouth not be good, Who searches even the deep things of God? Can the infection of evil enter into the deep things of God? And from this it is seen how foolish they are who deny that the Son of God is good, when they cannot deny that the Spirit of Christ is good, of Whom the Son of God says: Therefore said I that He shall receive of Mine. John 16:15

The Spirit makes good men out of the worst people, removes sin, destroys evil, excludes crime, pours out good gifts, turns persecutors into apostles, and makes priests out of sinners—is He not good? As it is written: "You were once darkness, but now you are light in the Lord."

71. Or is the Spirit not good, Who of the worst makes good men, does away sin, destroys evil, shuts out crime, pours in good gifts, makes apostles of persecutors, and priests of sinners? You were, it is said, sometime darkness, but now are you light in the Lord. Ephesians 5:8

But why do we delay? If they ask for statements since they do not deny the facts, let them hear that the Holy Spirit is good, for David said: Let Your good Spirit lead me forth in the right way. For what is the Spirit but full of goodness? Who, though because of His physis (nature) He cannot be grasped, yet because of His goodness can be received by us, filling all things with His power, but shared only by the just, simple in substance, rich in virtues, present to each, distributing of His own to every one, and Himself whole everywhere.

72. But why do we put them off? And if they ask for statements since they do not deny facts, let them hear that the Holy Spirit is good, for David said: Let Your good Spirit lead me forth in the right way. For what is the Spirit but full of goodness? Who though because of His nature He cannot be attained to, yet because of His goodness can be received by us, filling all things His power, but only partaken of by the just, simple in substance, rich in virtues, present to each, dividing of His own to every one, and Himself whole everywhere.

The Son of God rightly said: Go and baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit. He did not reject association with the Holy Spirit. Why then do some people object to joining in our devotion the One whom the Lord did not reject in the sacrament of baptism, together with the Father and the Son?

73. And with good cause did the Son of God say: Go and baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 not disdaining association with the Holy Spirit. Why, then, do some take it ill that He Whom the Lord disdained not in the sacrament of baptism, should be joined in our devotion with the Father and the Son?

Good, then, is the Spirit, but good not as one who acquires goodness but as one who imparts it. For the Holy Spirit does not receive from creatures but is received. Likewise, He is not sanctified but sanctifies, for the creature is sanctified, but the Holy Spirit sanctifies. In this matter, though the word is used in common, there is a difference in nature. For both the man who receives holiness and God who gives holiness are called holy, as we read: Be holy, for I am holy. Now sanctification and corruption cannot share the same nature, and therefore the grace of the Holy Spirit and the creature cannot be of one substance.

74. Good, then, is the Spirit, but good, not as though acquiring but as imparting goodness. For the Holy Spirit does not receive from creatures but is received; as also He is not sanctified but sanctifies; for the creature is sanctified, but the Holy Spirit sanctifies. In which matter, though the word is used in common, there is a difference in the nature. For both the man who receives and God Who gives sanctity are called holy, as we read: Be holy, for I am holy. Leviticus 19:2 Now sanctification and corruption cannot share the same nature, and therefore the grace of the Holy Spirit and the creature cannot be of one substance.

Since the whole invisible creation (whose substance some rightly believe to be reasonable and incorporeal), except for the Trinity, does not give but receives the grace of the Spirit, and does not share in it but receives it, the entire body of creation must be separated from association with the Holy Spirit. Let them therefore believe that the Holy Spirit is not a creature. Or, if they consider Him a creature, why do they associate Him with the Father? If they think He is a creature, why do they join Him with the Son of God? But if they do not think He should be separated from the Father and the Son, they do not consider Him to be a creature, for where the sanctification is one, the nature (physis) is one.

75. Since, then, the whole invisible creation (whose substance some rightly believe to be reasonable and incorporeal), with the exception of the Trinity, does not impart but acquires the grace of the Spirit, and does not share in it but receives it, the whole commonalty of creation is to be separated from association with the Holy Spirit. Let them then believe that the Holy Spirit is not a creature; or, if they think Him a creature, why do they associate Him with the Father? If they think Him a creature, why do they join Him with the Son of God? But if they do not think that He should be separated from the Father and the Son, they do not consider Him to be a creature, for where the sanctification is one the nature is one.

Although we are baptized with water and the Spirit, the latter is much superior to the former, and should not therefore be separated from the Father and the Son.

Although we are baptized with water and the Spirit, the latter is much superior to the former, and is not therefore to be separated from the Father and the Son.

There are many people who, because we are baptized with water and the Spirit, think there is no difference in the functions of water and the Spirit, and therefore conclude they do not differ in nature. They fail to observe that we are buried in the element of water so that we may rise again renewed by the Spirit. For in the water there is a representation of death, while in the Spirit there is the pledge of life, so that the body of sin may die through the water, which encloses the body like a kind of tomb, so that we, by the power of the Spirit, may be renewed from the death of sin, being born again in God.

76. There are, however, many who, because we are baptized with water and the Spirit, think that there is no difference in the offices of water and the Spirit, and therefore think that they do not differ in nature. Nor do they observe that we are buried in the element of water that we may rise again renewed by the Spirit. For in the water is the representation of death, in the Spirit is the pledge of life, that the body of sin may die through the water, which encloses the body as it were in a kind of tomb, that we, by the power of the Spirit, may be renewed from the death of sin, being born again in God.

And so these three witnesses are one, as John said: The water, the blood, and the Spirit. One in the mystery, not in nature. The water, then, is a witness of burial, the blood is a witness of death, the Spirit is a witness of life. If, then, there is any grace in the water, it is not from the nature of water, but from the presence of the Holy Spirit.

77. And so these three witnesses are one, as John said: The water, the blood, and the Spirit. 1 John 5:8 One in the mystery, not in nature. The water, then, is a witness of burial, the blood is a witness of death, the Spirit is a witness of life. If, then, there be any grace in the water, it is not from the nature of water, but from the presence of the Holy Spirit.

Do we live in the water or in the Spirit? Are we sealed in the water or in the Spirit? For in Him we live, and He Himself is the pledge of our inheritance, as the Apostle says, writing to the Ephesians: In Whom believing you were sealed with the Holy Spirit of promise, Who is an earnest of our inheritance. So we were sealed by the Holy Spirit, not by nature, but by God, for it is written: He Who anointed us is God, Who also sealed us, and gave the pledge of the Spirit in our hearts.

78. Do we live in the water or in the Spirit? Are we sealed in the water or in the Spirit. For in Him we live and He Himself is the earnest of our inheritance, as the Apostle says, writing to the Ephesians: In Whom believing you were sealed with the Holy Spirit of promise, Who is an earnest of our inheritance. Ephesians 1:13-14 So we were sealed by the Holy Spirit, not by nature, but by God, for it is written: He Who anointed us is God, Who also sealed us, and gave the earnest of the Spirit in our hearts.

We were sealed with the Spirit by God. Just as we die in Christ in order to be born again, we are also sealed with the Spirit so that we may possess His brightness, image, and grace, which is undoubtedly our spiritual seal. For although we were visibly sealed in our bodies, we are in reality sealed in our hearts, so that the Holy Spirit may portray in us the likeness of the heavenly image.

79. We were then sealed with the Spirit by God. For as we die in Christ, in order to be born again, so, too, we are sealed with the Spirit, that we may possess His brightness and image and grace, which is undoubtedly our spiritual seal. For although we were visibly sealed in our bodies, we are in truth sealed in our hearts, that the Holy Spirit may portray in us the likeness of the heavenly image.

80. Who, then, can dare to say that the Holy Spirit is separated from the Father and the Son, since through Him we attain to the image and likeness of God, and through Him, as the Apostle Peter says, we become partakers of the divine nature? In this there is certainly not an inheritance based on physical descent, but rather the spiritual connection that comes from the grace of adoption. And so that we may know that this seal is on our hearts rather than on our bodies, the prophet says: The light of Your countenance has been impressed upon us, O Lord, You have put gladness in my heart.

80. Who, then, can dare to say that the Holy Spirit is separated from the Father and the Son, since through Him we attain to the image and likeness of God, and through Him, as the Apostle Peter says, are partakers of the divine nature? In which there is certainly not the inheritance of carnal succession, but the spiritual connection of the grace of adoption. And in order that we may know that this seal is rather on our hearts than on our bodies, the prophet says: The light of Your countenance has been impressed upon us, O Lord, You have put gladness in my heart.

The Holy Spirit is not a creature, since He is infinite and was poured out upon the apostles who were scattered throughout all regions. He also sanctifies the Angels, to whom He makes us equal. Mary was likewise full of the same Spirit, as was Christ the Lord, and indeed all things both high and low. All blessing has its origin from His working, as was signified in the stirring of the water at Bethesda.

The Holy Spirit is not a creature, seeing that He is infinite, and was shed upon the apostles dispersed through all countries, and moreover sanctifies the Angels also, to whom He makes us equal. Mary was full of the same likewise, so too, Christ the Lord, and so far all things high and low. And all benediction has its origin from His operation, as was signified in the moving of the water at Bethesda.

Since every creature is confined within certain limits of its own nature, and since those invisible operations that cannot be circumscribed by place and boundaries are nevertheless enclosed by the property of their own substance, how can anyone dare to call the Holy Spirit a creature when He does not have a limited and circumscribed power? He is always in all things and everywhere, which is certainly the property of divinity and lordship, for the earth is the Lord's and the fullness thereof.

81. Since then, every creature is confined within certain limits of its own nature, and inasmuch as those invisible operations, which cannot be circumscribed by place and bounds, yet are closed in by the property of their own substance; how can any one dare to call the Holy Spirit a creature, Who has not a limited and circumscribed power? Because He is always in all things and everywhere, which assuredly is the property of Divinity and Lordship, for: The earth is the Lord's and the fullness thereof.

When the Lord appointed His servants the apostles, He assigned them to different places so that we might recognize that the creature was one thing and the grace of the Spirit another, since all of them could not be everywhere at once. But He gave the Holy Spirit to all of them, pouring out the gift of indivisible grace upon the apostles even though they were separated from one another. The persons were different, but the accomplishment of the work was one in all of them, because the Holy Spirit is one. It is of Him that it is said: "You shall receive power, even the Holy Spirit coming upon you, and you shall be witnesses to Me in Jerusalem and in all Judea and Samaria, and unto the ends of the earth."

81. And so, when the Lord appointed His servants the apostles, that we might recognize that the creature was one thing and the grace of the Spirit another, He appointed them to different places, because all could not be everywhere at once. But He gave the Holy Spirit to all, to shed upon the apostles though separated the gift of indivisible grace. The persons, then, were different, but the accomplishment of the working was in all one, because the Holy Spirit is one of Whom it is said: You shall receive power, even the Holy Spirit coming upon you, and you shall be witnesses to Me in Jerusalem and in all Judea and Samaria, and unto the ends of the earth. Acts 1:8

The Holy Spirit, then, is uncircumscribed and infinite. He poured Himself into the minds of the disciples throughout the separate regions of distant lands and the remote boundaries of the whole world. Nothing can escape Him or deceive Him. This is why holy David says: "Where shall I go from Your Spirit, or where shall I flee from Your face?" Does Scripture say this about any Angel? About any Dominion? About any Power? Where do we find the power of any Angel spread over many people? Angels were sent to a few individuals, but the Holy Spirit was poured out upon entire peoples. Who, then, can doubt that what is poured out upon many at once and cannot be seen is divine, while what is seen and held by individuals is corporeal?

82. The Holy Spirit, then, is uncircumscribed and infinite, Who infused Himself into the minds of the disciples throughout the separate divisions of distant regions, and the remote bounds of the whole world, Whom nothing is able to escape or to deceive. And therefore holy David says: Whither shall I go from Your Spirit, or whither shall I flee from Your face. Of what Angel does the Scripture say this? Of what Dominion? Of what Power? Of what Angel do we find the power diffused over many? For Angels were sent to few, but the Holy Spirit was poured upon whole peoples. Who, then, can doubt that that is divine which is shed upon many at once and is not seen; but that that is corporeal which is seen and held by individuals?

But just as the Spirit who sanctifies the apostles is not a partaker of human nature, so too the Spirit who sanctifies Angels, Dominions, and Powers has no partnership with creatures. However, if anyone thinks that the holiness of the Angels is not spiritual but some other kind of grace belonging to the property of their nature, they will indeed judge Angels to be inferior to men. For since they themselves also confess that they would not dare to compare Angels to the Holy Spirit, and they cannot deny that the Holy Spirit is poured out upon men, and since the sanctification of the Spirit is a divine gift and favor, men who possess a better kind of sanctification will certainly be found to be preferred to the Angels. But since Angels come down to men to help them, it must be understood that the nature of Angels is higher because it receives more of the grace of the Spirit, and that the favor given to us and to them comes from the same author.

83. But in like manner as the Spirit sanctifying the apostles is not a partaker of human nature; so, too, He sanctifying Angels, Dominions, and Powers, has no partnership with creatures. But if any think that the holiness of the Angels is not spiritual, but some other kind of grace belonging to the property of their nature, they will forsooth judge Angels to be inferior to men. For since themselves also confess that they would not dare to compare Angels to the Holy Spirit, and they cannot deny that the Holy Spirit is shed upon men; but the sanctification of the Spirit is a divine gift and favour, men who possess a better kind of sanctification will certainly be found to be preferred to the Angels. But since Angels come down to men to assist them, it must be understood that the nature of Angels is higher as it receives more of the grace of the Spirit, and that the favour awarded to us and to them comes from the same author.

However great is that grace which makes even the lower nature of humanity equal to the gifts received by Angels, just as the Lord Himself promised, saying: You shall be as the Angels in heaven. Nor is this difficult, for He Who made those Angels in the Spirit will by the same grace make human beings also equal to the Angels.

84. But how great is that grace which makes even the lower nature of the lot of men equal to the gifts received by Angels, as the Lord Himself promised, saying: You shall be as the Angels in heaven. Nor is it difficult, for He Who made those Angels in the Spirit will by the same grace make men also equal to the Angels.

85. But of what creature can it be said that it fills all things, as is written of the Holy Spirit: I will pour My Spirit upon all flesh. This cannot be said of an Angel. Finally, Gabriel himself, when sent to Mary, said: Hail, full of grace, plainly declaring the grace of the Spirit which was in her, because the Holy Spirit had come upon her, and she was about to have her womb full of grace with the heavenly Word.

85. But of what creature can it be said that it fills all things, as is written of the Holy Spirit: I will pour My Spirit upon all flesh. Joel 2:28 This cannot be said of an Angel. Lastly, Gabriel himself, when sent to Mary, said: Hail, full of grace, Luke 1:28 plainly declaring the grace of the Spirit which was in her, because the Holy Spirit had come upon her, and she was about to have her womb full of grace with the heavenly Word.

It belongs to the Lord to fill all things, as He says: I fill heaven and earth. If the Lord is the one who fills heaven and earth, who can judge the Holy Spirit to lack a share in lordship and divine power, since He has filled the world and what is beyond the entire world—having filled Jesus the Redeemer of the whole world? For it is written: But Jesus, full of the Holy Spirit, departed from Jordan. Who, then, except one who possessed the same fullness could fill Him who fills all things?

86. For it is of the Lord to fill all things, Who says: I fill heaven and earth. Jeremiah 23:24 If, then, it is the Lord Who fills heaven and earth, Who can judge the Holy Spirit to be without a share in the dominion and divine power, seeing that He has filled the world, and what is beyond the whole world, filled Jesus the Redeemer of the whole world? For it is written: But Jesus, full of the Holy Spirit, departed from Jordan. Luke 4:1 Who, then, except one who possessed the same fullness could fill Him Who fills all things?

87. But in case they object that this was said according to the flesh—though He alone, from Whose flesh power went out to heal everyone, was greater than all—still, just as the Lord fills all things, so we also read of the Spirit: "For the Spirit of the Lord filled the whole world." And you find it said of all who had associated with the Apostles that, "filled with the Holy Spirit they spoke the word of God with boldness." You see that the Spirit gives both fullness and boldness, Whose working the archangel announces to Mary, saying: "The Holy Spirit shall come upon you."

87. But lest they should object that this was said according to the flesh, though He alone from Whose flesh went forth virtue to heal all, was more than all; yet, as the Lord fills all things, so, too, we read of the Spirit: For the Spirit of the Lord filled the whole world. Wisdom 1:7 And you find it said of all who had consorted with the Apostles that, filled with the Holy Spirit they spoke the word of God with boldness. Acts 4:31 You see that the Spirit gives both fullness and boldness, Whose operation the archangel announces to Mary, saying: The Holy Spirit shall come on you. Luke 1:35

You also read in the Gospel that the Angel descended at the appointed time into the pool and stirred up the water, and whoever went down into the pool first was healed. What did the Angel announce in this symbolic action except the descent of the Holy Spirit, which was to happen in our own time and would consecrate the waters when called upon by the prayers of the priest? That Angel, then, was a messenger of the Holy Spirit, since through the grace of the Spirit, healing was to be applied to our weaknesses of soul and mind. The Spirit, therefore, has the same servants as God the Father and Christ. He fills all things, possesses all things, works all things and in all things in the same way that God the Father and the Son work.

88. You read, too, in the Gospel that the Angel descended at the appointed time into the pool and troubled the water, and he who first went down into the pool was made whole. John 5:4 What did the Angel declare in this type but the descent of the Holy Spirit, which was to come to pass in our day, and should consecrate the waters when invoked by the prayers of the priest? That Angel, then, was a herald of the Holy Spirit, inasmuch as by means of the grace of the Spirit medicine was to be applied to our infirmities of soul and mind. The Spirit, then, has the same ministers as God the Father and Christ. He fills all things, possesses all things, works all and in all in the same manner as God the Father and the Son work.

What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: "I will put My Spirit upon your seed and My blessings upon your children." For no blessing can be complete except through the inspiration of the Holy Spirit. Therefore, the Apostle found nothing better to wish for us than this, as he himself said: "We cease not to pray and make request for you that you may be filled with the knowledge of His will, in all wisdom and spiritual understanding walking worthily of God." He taught, then, that this was the will of God—that by walking in good works and words and affections, we should be filled with the will of God, Who puts His Holy Spirit in our hearts. Therefore, if the person who has the Holy Spirit is filled with the will of God, there is certainly no difference of will between the Father and the Son.

89. What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: I will put My Spirit upon your seed and My blessings upon your children. Isaiah 44:3 For no blessing can be full except through the inspiration of the Holy Spirit. Wherefore, too, the Apostle found nothing better to wish us than this, as He himself said: We cease not to pray and make request for you that you may be filled with the knowledge of His will, in all wisdom and spiritual understanding walking worthily of God. Colossians 1:9 He taught, then, that this was the will of God, that rather by walking in good works and words and affections, we should be filled with the will of God, Who puts His Holy Spirit in our hearts. Therefore if he who has the Holy Spirit is filled with the will of God, there is certainly no difference of will between the Father and the Son.

God alone gives the Holy Spirit, yet not entirely to each person, since no one except Christ is capable of receiving Him entirely. Charity is poured out by the Holy Spirit, who, prefigured by the mystical ointment, is shown to have nothing in common with creatures. And since He is said to proceed from the mouth of God, He must not be classified with creatures or with things that can be divided, seeing that He is eternal.

The Holy Spirit is given by God alone, yet not wholly to each person, since there is no one besides Christ capable of receiving Him wholly. Charity is shed abroad by the Holy Spirit, Who, prefigured by the mystical ointment, is shown to have nothing common with creatures; and He, inasmuch as He is said to proceed from the mouth of God, must not be classed with creatures, nor with things divisible, seeing He is eternal.

Notice at the same time that God gives the Holy Spirit. This is not something accomplished by human effort or given as a human gift. Rather, the one who is called upon by the priest is given by God—here we see God's gift and the priest's ministry working together. If the Apostle Paul judged that he was unable to give the Holy Spirit by his own authority, and considered himself so inadequate for this task that he wanted us to be filled by God with the Spirit (Ephesians 5:18), who is capable of daring to claim for himself the right to confer this gift? So the Apostle expressed this desire in prayer and did not claim any right by his own authority. He wanted to receive it, not presume to command it. Peter also says that he is not able to compel or restrain the Holy Spirit. For he spoke in this way: "Therefore if God has granted them the same grace as to us, who was I that I could resist God?" (Acts 11:17)

90. Observe at the same time that God gives the Holy Spirit. For this is no work of man, nor gift of man; but He Who is invoked by the priest is given by God, wherein is the gift of God and the ministry of the priest. For if the Apostle Paul judged that he was not able to give the Holy Spirit himself by his own authority, and considered himself so far unequal to this office that he wished us to be filled by God with the Spirit, Ephesians 5:18 who is sufficient to dare to arrogate to himself the conferring of this gift? So the Apostle uttered this wish in prayer, and did not claim a right by any authority of his own; he desired to obtain, he did not presume to command. Peter, too, says that he is not capable of compelling or restraining the Holy Spirit. For he spoke thus: Wherefore if God has granted them the same grace as to us, who was I that I could resist God? Acts 11:17

But perhaps they would not be moved by the example of the apostles, so let us use divine statements instead. For it is written: "Jacob is My servant, I will uphold him; Israel is My elect, My soul has upheld him, I put My Spirit upon him." The Lord also said through Isaiah: "The Spirit of the Lord is upon Me, because He has anointed Me."

91. But perchance they would not be moved by the example of apostles, and so let us use divine utterances; for it is written: Jacob is My servant, I will uphold him; Israel is My elect, My soul has upheld him, I put My Spirit upon him. Isaiah 42:1 The Lord also said by Isaiah: The Spirit of the Lord is upon Me, because He has anointed Me. Isaiah 61:1

92. Who, then, can dare to say that the substance of the Holy Spirit is created, when by His shining in our hearts we see the beauty of divine truth and the distance between the creature and the Godhead, so that the work may be distinguished from its Author? Or of what creature has God spoken in such a way as to say: I will pour out of My Spirit? He did not say Spirit, but of My Spirit, because we are not able to receive the fullness of the Holy Spirit, but we receive as much as our Master distributes to us of His own according to His will. For just as the Son of God did not consider it robbery that He should be equal to God, but emptied Himself so that we might be able to receive Him in our minds—yet He emptied Himself not because He was void of His own fullness, but so that He, whose fullness I could not endure, might pour Himself into me according to the measure of my capacity—in the same way the Father says that He pours out of the Spirit upon all flesh. For He did not pour Him forth wholly, but what He poured forth was abundant for all.

92. Who, then, can dare to say that the substance of the Holy Spirit is created, at Whose shining in our hearts we behold the beauty of divine truth, and the distance between the creature and the Godhead, that the work may be distinguished from its Author? Or of what creature has God so spoken as to say: I will pour out of My Spirit? Joel 2:28 He said not Spirit, but of My Spirit, for we are not able to receive the fullness of the Holy Spirit, but we receive as much as our Master divides to us of His own according to His will. Philippians 2:6 For as the Son of God thought it not robbery that He should be equal to God, but emptied Himself, that we might be able to receive Him in our minds; but He emptied Himself not that He was void of His own fullness, but in order that He, Whose fullness I could not endure, might infuse Himself into me according to the measure of my capacity, in like manner also the Father says that He pours out of the Spirit upon all flesh; for He did not pour Him forth wholly, but that which He poured forth abounded for all.

The Spirit was poured out upon us, but when the Lord Jesus was in the form of man, the Spirit remained on him, as it is written: "Upon whom you shall see the Spirit descending from heaven and remaining upon him, he it is who baptizes in the Holy Spirit." We experience the generous provision of the Giver in abundance, but in him the fullness of the Spirit remains forever. He poured out what he considered sufficient for us, and what was poured out is not separated or divided. Rather, he possesses a unity of fullness by which he enlightens the sight of our hearts according to what our strength can handle. Finally, we receive as much as the progress of our mind acquires, for the fullness of the Spirit's grace is indivisible, but we share in it according to the capacity of our own nature.

93. There was therefore a pouring out upon us of the Spirit, but upon the Lord Jesus, when He was in the form of man, the Spirit abode, as it is written: Upon Whom you shall see the Spirit descending from heaven, and abiding upon Him, He it is Who baptizes in the Holy Spirit. John 1:33 Around us is the liberality of the Giver in abundant provision, in Him abides for ever the fullness of the Spirit. He shed forth then what He deemed to be sufficient for us, and what was shed forth is not separated nor divided; but He has a unity of fullness wherewith He may enlighten the sight of our hearts according to what our strength is capable of. Lastly, we receive so much as the advancing of our mind acquires, for the fullness of the grace of the Spirit is indivisible, but is shared in by us according to the capacity of our own nature.

God sheds forth the Spirit, and the love of God is also shed abroad through the Spirit. In this we ought to recognize the unity of operation and grace. For just as God sheds forth the Holy Spirit, so also the love of God is shed abroad in our hearts through the Holy Spirit. This shows that the Holy Spirit is not a created work, since He is the dispenser and abundant source of divine love.

94. God, then, sheds forth of the Spirit, and the love of God is also shed abroad through the Spirit; in which point we ought to recognize the unity of the operation and of the grace. For as God shed forth of the Holy Spirit, so also the love of God is shed abroad in our hearts through the Holy Spirit; Romans 5:5 in order that we may understand that the Holy Spirit is not a work, Who is the dispenser and plenteous Fount of the divine love.

In the same way, so that you may believe that what is shed abroad cannot be common to created beings but belongs uniquely to the Godhead, the name of the Son is also poured forth, as you read: Your Name is as ointment poured forth. Nothing can surpass the power of this statement. For just as ointment sealed in a container keeps its fragrance as long as it remains confined in the narrow space of that container—though it cannot reach many people, it still preserves its strength—but when the ointment has been poured out of the container in which it was enclosed, it spreads far and wide, so too the Name of Christ before His coming among the people of Israel was enclosed in the minds of the Jews as in a container. For God is known in Judah, His Name is great in Israel—that is, the Name which the containers of the Jews held confined within their narrow limits.

95. In like manner that you may believe that that which is shed abroad cannot be common to the creatures but peculiar to the Godhead, the name of the Son is also poured forth, as you read: Your Name is as ointment poured forth. Song of Songs 1:3 Of which saying nothing can surpass the force. For as ointment closed up in a vase keeps in its perfume, so long as it is confined in the narrow space of that vase, though it cannot reach many, it yet preserves its strength. But when the ointment has been poured out of that vase wherein it was enclosed, it spreads far and wide; so, too, the Name of Christ before His coming among the people of Israel was enclosed in the minds of the Jews as in some vase. For God is known in Judah, His Name is great in Israel; that is, the Name which the vases of the Jews held confined in their narrow limits.

Even then that Name was indeed great when it remained within the narrow limits of the weak and few, but it had not yet poured forth its greatness throughout the hearts of the Gentiles and to the ends of the whole world. But after He had shone throughout the whole world by His coming, He spread abroad that divine Name of His throughout all creatures—not filled up by any addition (for fullness does not allow for increase), but filling up the empty spaces, so that His Name might be wonderful in all the world. The pouring forth of His Name, then, signifies a kind of abundant overflowing of graces and richness of heavenly goods, for whatever is poured forth flows over from abundance.

96. Even then that Name was indeed great, when it remained in the narrow limits of the weak and few, but it had not yet poured forth its greatness throughout the hearts of the Gentiles, and to the ends of the whole world. But after that He by His coming had shone throughout the whole world, He spread abroad that divine Name of His throughout all creatures, not filled up by any addition (for fullness admits not of increase), but filling up the empty spaces, that His Name might be wonderful in all the world. The pouring forth, then, of His Name signifies a kind of abundant exuberance of graces and copiousness of heavenly goods, for whatever is poured forth flows over from abundance.

Since wisdom that proceeds from the mouth of God cannot be said to be created, nor the Word that is uttered from His heart, nor the power in which the fullness of the eternal Majesty exists, so too the Spirit that is poured forth from the mouth of God cannot be considered to be created. God Himself has shown that their unity is such that He speaks of His pouring forth of His Spirit. By this we understand that the grace of God the Father is the same as that of the Holy Spirit, and that it is divided to the hearts of each person without any separation or loss. Therefore, what is shed abroad of the Holy Spirit is neither severed, nor contained in any bodily parts, nor divided.

97. So as wisdom which proceeds from the mouth of God cannot be said to be created, nor the Word Which is uttered from His heart, nor the power in which is the fullness of the eternal Majesty; so, too, the Spirit which is poured forth from the mouth of God cannot be considered to be created, since God Himself has shown their unity to be such that He speaks of His pouring forth of His Spirit. By which we understand that the grace of God the Father is the same as that of the Holy Spirit, and that without any division or loss it is divided to the hearts of each. That, then, which is shed abroad of the Holy Spirit is neither severed, nor comprehended in any corporeal parts, nor divided.

For how can it be believable that the Spirit should be divided up by any parceling out? John says of God: "By this we know that He abides in us by the Spirit which He has given us." But what abides always is certainly not changed, so if it suffers no change it is eternal. And so the Holy Spirit is eternal, but the creature is liable to fault and therefore subject to change. But what is subject to change cannot be eternal, and there cannot therefore be anything in common between the Spirit and the creature, because the Spirit is eternal, but every creature is temporal.

98. For how can it be credible that the Spirit should be divided by any parcelling out? John says of God: Hereby know we that He abides in us by the Spirit which He has given us. 1 John 3:24 But that which abides always is certainly not changed, therefore if it suffers no change it is eternal. And so the Holy Spirit is eternal, but the creature is liable to fault, and therefore subject to change. But that which is subject to change cannot be eternal, and there cannot therefore be anything in common between the Spirit and the creature, because the Spirit is eternal, but every creature is temporal.

The Apostle also demonstrates that the Holy Spirit is eternal, for he writes: If the blood of bulls and goats and the sprinkling of the ashes of a heifer sanctifies for the purifying of the flesh, how much more does the blood of Christ, who through the eternal Spirit offered Himself without spot to God? Therefore the Spirit is eternal.

99. But the Apostle also shows that the Holy Spirit is eternal, for: If the blood of bulls and of goats, and the sprinkling the ashes of an heifer sanctifies to the purifying of the flesh, how much more the blood of Christ, Who through the eternal Spirit offered Himself without spot to God? Hebrews 9:13-14 Therefore the Spirit is eternal.

The Holy Spirit is rightly called the ointment of Christ and the oil of gladness, and we need to understand why Christ Himself is not the ointment, since He was anointed with the Holy Spirit. It should not surprise us that the Spirit is called Ointment, since the Father and the Son are also called Spirit. There is no confusion between them, because Christ alone suffered death, and it is His saving cross that is then being spoken of.

The Holy Spirit is rightly called the ointment of Christ, and the oil of gladness; and why Christ Himself is not the ointment, since He was anointed with the Holy Spirit. It is not strange that the Spirit should be called Ointment, since the Father and the Son are also called Spirit. And there is no confusion between them, since Christ alone suffered death, Whose saving cross is then spoken of.

100. Now many have thought that the Holy Spirit is the ointment of Christ. And it is rightly called ointment, because He is called the oil of gladness, since the joining together of many graces gives a sweet fragrance. But God the Almighty Father anointed Him as the Prince of priests, Who was not like others anointed in a symbolic type under the Law, but was both anointed in the body according to the Law, and in truth was filled with the power of the Holy Spirit from the Father beyond the Law.

100. Now many have thought that the Holy Spirit is the ointment of Christ. And well it is said ointment, because He is called the oil of gladness, the joining together of many graces giving a sweet fragrance. But God the Almighty Father anointed Him the Prince of priests, Who was, not like others anointed in a type under the Law, but was both according to the Law anointed in the body, and in truth was full with the virtue of the Holy Spirit from the Father above the Law.

This is the oil of gladness, about which the prophet says: God, even Your God, has anointed You with the oil of gladness above Your fellows. Furthermore, Peter says that Jesus was anointed with the Spirit, as you read: You know that word which went through all Judea beginning from Galilee after the baptism which John preached, even Jesus of Nazareth, how God anointed Him with the Holy Spirit. The Holy Spirit is, therefore, the oil of gladness.

101. This is the oil of gladness, of which the prophet says: God, even Your God, has anointed You with the oil of gladness above Your fellows. Lastly, Peter says that Jesus was anointed with the Spirit, as you read: You know that word which went through all Judea beginning from Galilee after the baptism which John preached, even Jesus of Nazareth, how God anointed Him with the Holy Spirit. Acts 10:37-38 The Holy Spirit is, then, the oil of gladness.

102. And he was right to say "oil of gladness," lest you think Him a creature. For the nature of this kind of oil is such that it absolutely will not mix with moisture of another type. Gladness also does not anoint the body but illuminates the innermost heart, as the prophet said: "You have put gladness in my heart." Just as someone wastes his efforts trying to mix oil with wetter substances—because since the nature of oil is lighter than other substances, when the others settle down, the oil rises and separates—how do these miserable peddlers think that the oil of gladness can be mixed with other creatures through their schemes, when truly corporeal things cannot be mixed with incorporeal things, nor created things with the uncreated?

102. And well did he say oil of gladness, lest you should think Him a creature; for it is the nature of this sort of oil that it will by no means mingle with moisture of another kind. Gladness, too, does not anoint the body, but brightens the inmost heart, as the prophet said: You have put gladness in my heart. So as he loses his pains who wishes to mix oil with moister matter, because since the nature of oil is lighter than others, when the others settle, it rises and is separated. How do those wretched pedlars think that the oil of gladness can by their tricks be mingled with other creatures, since of a truth corporeal things cannot be mingled with in corporeal, nor things created with uncreated?

And it is rightly called oil of gladness with which Christ was anointed, for no ordinary or common oil was to be sought for Him—the kind used to dress wounds or relieve heat. The salvation of the world did not seek relief for His wounds, nor did the eternal power of His wearied body require refreshment.

102. And well is that called oil of gladness wherewith Christ was anointed; for neither was usual nor common oil to be sought for Him, wherewith either wounds are dressed or heat assuaged; since the salvation of the world did not seek alleviation for His wounds, nor the eternal might of His wearied Body demand refreshment.

It is no surprise that Christ possesses the oil of gladness, since He made those who were about to die rejoice, removed sadness from the world, and destroyed the smell of sorrowful death. This is why the Apostle says: For we are the good odor of Christ to God, clearly showing that he is speaking about spiritual matters. But when the Son of God Himself says: The Spirit of the Lord is upon Me, because He has anointed Me, He identifies the anointing of the Spirit. Therefore the Spirit is the anointing of Christ.

103. Nor is it wonderful if He have the oil of gladness, Who made those about to die rejoice, put off sadness from the world, destroyed the odour of sorrowful death. And so the Apostle says: For we are the good odour of Christ to God; 2 Corinthians 2:15 certainly showing that he is speaking of spiritual things. But when the Son of God Himself says: The Spirit of the Lord is upon Me, because He has anointed Me, Luke 4:18 He points out the ointment of the Spirit. Therefore the Spirit is the ointment of Christ.

Since the Name of Jesus is like ointment poured out, if they wish to understand this as referring to Christ Himself rather than to the Spirit of Christ being expressed under the name of ointment, then certainly when the Apostle Peter says that the Lord Jesus was anointed with the Holy Spirit, it is without doubt clear that the Spirit also is called ointment.

104. Or since the Name of Jesus is as ointment poured out, if they wish to understand Christ Himself, and not the Spirit of Christ to be expressed under the name of ointment, certainly when the Apostle Peter says that the Lord Jesus was anointed with the Holy Spirit, it is without doubt plain that the Spirit also is called ointment.

105. But this should not surprise us, since both the Father and the Son are said to be Spirit. We will discuss this more fully when we begin to speak about the Unity of the Name. However, since a very appropriate place occurs here, and so that we may not seem to have moved on without reaching a conclusion, let them read that both the Father is called Spirit, as the Lord said in the Gospel, "for God is Spirit" (John 4:24), and Christ is called Spirit, for Jeremiah said, "The Spirit before our face, Christ the Lord" (Lamentations 4:20).

105. But what wonder, since both the Father and the Son are said to be Spirit. Of which we shall speak more fully when we begin to speak of the Unity of the Name. Yet since most suitable place occurs here, that we may not seem to have passed on without a conclusion, let them read that both the Father is called Spirit, as the Lord said in the Gospel, for God is Spirit; John 4:24 and Christ is called Spirit, for Jeremiah said: The Spirit before our face, Christ the Lord. Lamentations 4:20

So then, both the Father is Spirit and Christ is Spirit, because whatever is not a created body is spirit. However, the Holy Spirit is not mixed together with the Father and the Son, but is distinct from the Father and from the Son. For the Holy Spirit did not die, since He could not die because He had not taken on flesh, and the eternal Godhead was incapable of dying. But Christ died according to the flesh.

106. So, then, both the Father is Spirit and Christ is Spirit, for that which is not a created body is spirit, but the Holy Spirit is not commingled with the Father and the Son, but is distinct from the Father and from the Son. For the Holy Spirit did not die, Who could not die because He had not taken flesh upon Him, and the eternal Godhead was incapable of dying, but Christ died according to the flesh.

Christ truly died in what He received from the Virgin, not in what He possessed from the Father, for Christ died in that nature in which He was crucified. But the Holy Spirit could not be crucified, since He did not have flesh and bones. However, the Son of God was crucified because He took on flesh and bones, so that on the cross the temptations of our flesh might die. For He took upon Himself what He was not in order to conceal what He was. He concealed what He was so that He might be tempted in it, and what He was not might be redeemed, so that through what He was not He might call us to what He was.

107. For of a truth He died in that which He took of the Virgin, not in that which He had of the Father, for Christ died in that nature in which He was crucified. But the Holy Spirit could not be crucified, Who had not flesh and bones, but the Son of God was crucified, Who took flesh and bones, that on that cross the temptations of our flesh might die. For He took on Him that which He was not that He might hide that which He was; He hid that which He was that He might be tempted in it, and that which He was not might be redeemed, in order that He might call us by means of that which He was not to that which He was.

O the divine mystery of that cross, where weakness hangs, might is free, sins are nailed, and triumphant trophies are raised. So a certain saint said: "Pierce my flesh with nails for fear of You." He does not mean nails of iron, but of fear and faith. For the bonds of virtue are stronger than those of punishment. Finally, his faith bound Peter when he had followed the Lord as far as the high priest's hall, though no one had physically bound him, and punishment did not loose him whom faith had bound. Again, when he was bound by the Jews, prayer loosed him, and punishment did not hold him, because he had not turned back from Christ.

108. O the divine mystery of that cross, on which weakness hangs, might is free, vices are nailed, and triumphal trophies raised. So that a certain saint said: Pierce my flesh with nails for fear of You; he says not with nails of iron, but of fear and faith. For the bonds of virtue are stronger than those of punishment. Lastly, his faith bound Peter, when he had followed the Lord as far as the hall of the high priest, whom no one had bound, and punishment loosened not him, whom faith bound. Again, when he was bound by the Jews, prayer loosed him, punishment did not hold him, because he had not gone back from Christ.

Therefore, you too should crucify sin so that you may die to sin. Whoever dies to sin lives for God. Live for Him who did not spare His own Son, so that in His body He might crucify our passions. For Christ died for us so that we might live in His resurrected Body. Therefore, it was not our life but our guilt that died in Him, who, as Scripture says, bore our sins in His own body on the tree, so that being set free from our sins we might live in righteousness, and by the wound of whose stripes we are healed.

109. Therefore do you also crucify sin, that you may die to sin; he who dies to sin lives to God; do you live to Him Who spared not His own Son, that in His body He might crucify our passions. For Christ died for us, that we might live in His revived Body. Therefore not our life but our guilt died in Him, Who, it is said, bare our sins in His own Body on the tree; that being set free from our sins we might live in righteousness, by the wound of Whose stripes we are healed. 1 Peter 2:24

This wood of the cross is, then, like a kind of ship for our salvation—it is our passage, not a punishment, for there is no other salvation except the passage to eternal salvation. While I await death, I do not feel it; while I think little of punishment, I do not suffer it; while I am unconcerned with fear, I do not know it.

110. That wood of the cross is, then, as it were a kind of ship of our salvation, our passage, not a punishment, for there is no other salvation but the passage of eternal salvation. Whilst expecting death I do not feel it; while thinking little of punishment I do not suffer; while careless of fear I know it not.

Who, then, is He by the wound of whose stripes we are healed but Christ the Lord? Isaiah prophesied about Him that His stripes were our healing, and Paul the Apostle wrote in his epistle: "Who knew no sin, but was made sin for us." This, indeed, was divine in Him, that His Flesh did no sin, nor did the bodily creature take in sin in Him. For what wonder would it be if the Godhead alone sinned not, seeing that It had no incentives to sin? But if God alone is free from sin, certainly every creature by its own nature can be, as we have said, liable to sin.

111. Who, then, is He by the wound of Whose stripes we are healed but Christ the Lord? Of Whom the same Isaiah prophesied His stripes were our healing, Isaiah 53:5 of Whom Paul the Apostle wrote in his epistle: Who knew no sin, but was made sin for us. 2 Corinthians 5:21 This, indeed, was divine in Him, that His Flesh did no sin, nor did the creature of the body take in Him sin. For what wonder would it be if the Godhead alone sinned not, seeing It had no incentives to sin? But if God alone is free from sin, certainly every creature by its own nature can be, as we have said, liable to sin.

That the Spirit forgives sin is something He shares in common with the Father and the Son, but not with the Angels.

That the Spirit forgives sin is common to Him with the Father and the Son, but not with the Angels.

Tell me, then, whoever you are who deny the deity of the Holy Spirit: the Spirit could not be subject to sin when He actually forgives sin. Does an Angel forgive sin? Does an Archangel? Certainly not—only the Father alone, the Son alone, and the Holy Spirit alone forgive sin. Now no one is unable to avoid what he has the power to forgive.

112. Tell me, then, whoever you are who deny the Godhead of the Holy Spirit. The Spirit could not be liable to sin, Who rather forgives sin. Does an Angel forgive? Does an Archangel? Certainly not, but the Father alone, the Son alone, and the Holy Spirit alone. Now no one is unable to avoid that which he has power to forgive.

113. But perhaps someone will say that the Seraph said to Isaiah: "Behold, this has touched your lips, and shall take away your iniquities, and purge away your sins." He says "shall take away" and "shall purge," not "I will take away," but rather that fire from the altar of God—that is, the grace of the Spirit—will do so. For what else can we piously understand to be on the altar of God but the grace of the Spirit? Certainly not the wood from the forests, nor the soot and coals. Or what is more in accordance with piety than to understand according to the mystery that it was revealed through the mouth of Isaiah that all people should be cleansed by the passion of Christ, who as a coal according to the flesh burnt up our sins, as you read in Zechariah: "Is not this a brand cast forth from the fire?" And that was Joshua clothed in filthy garments.

113. But perhaps some one will say that the Seraph said to Isaiah: Behold, this has touched your lips, and shall take away your iniquities, and purge away your sins. Isaiah 6:7 Shall take away, he says, and shall purge, not I will take away, but that fire from the altar of God, that is, the grace of the Spirit. For what else can we piously understand to be on the altar of God but the grace of the Spirit? Certainly not the wood of the forests, nor the soot and coals. Or what is so in accordance with piety as to understand according to the mystery that it was revealed by the mouth of Isaiah that all men should be cleansed by the passion of Christ, Who as a coal according to the flesh burnt up our sins, as you read in Zechariah: Is not this a brand cast forth from the fire? And that was Joshua clothed in filthy garments. Zechariah 3:2-3

Finally, so that we may know that this mystery of our common redemption was most clearly revealed by the prophets, you have also in this passage: "Look, it has taken away your sins." This does not mean that Christ put aside His own sins—He who committed no sin—but rather that through the flesh of Christ the entire human race would be freed from their sins.

114. Lastly, that we may know that this mystery of the common redemption was most clearly revealed by the prophets, you have also in this place: Lo, it has taken away your sins; not that Christ put aside His sins Who did no sin, but that in the flesh of Christ the whole human race should be loosed from their sins.

115. But even if the Seraph had taken away sin, it would have been as one of God's ministers appointed to this mystery. For Isaiah said: "For one of the Seraphim was sent to me."

115. But even if the Seraph had taken away sin, it would have been as one of the ministers of God appointed to this mystery. For thus said Isaiah: For one of the Seraphim was sent to me. Isaiah 6:6

The Spirit is sent to all and does not move from place to place, because He is not limited by either time or space. He goes forth from the Son, just as the Son goes forth from the Father, in Whom He always abides, and He also comes to us when we receive Him. He comes in the same manner as the Father Himself, from Whom He can in no way be separated.

The Spirit is sent to all, and passes not from place to place, for He is not limited either by time or space. He goes forth from the Son, as the Son from the Father, in Whom He ever abides: and also comes to us when we receive. He comes also after the same manner as the Father Himself, from Whom He can by no means be separated.

The Spirit is indeed said to be sent, but the Seraph is sent to one person, while the Spirit is sent to all. The Seraph is sent to serve, but the Spirit works a mystery. The Seraph carries out what is commanded, while the Spirit divides as He wills. The Seraph moves from place to place because he does not fill all things, but is himself filled by the Spirit. The Seraph descends with a certain manner of movement according to his nature, but we cannot think this way about the Spirit, of Whom the Son of God says: When the Paraclete shall come, even the Spirit of Truth, Whom I send unto you, Who proceeds from the Father.

116. The Spirit, also, is indeed said to be sent, but the Seraph to one, the Spirit to all. The Seraph is sent to minister, the Spirit works a mystery. The Seraph performs what is commanded, the Spirit divides as He wills. The Seraph passes from place to place, for he does not fill all things, but is himself filled by the Spirit. The Seraph comes down with a certain mode of passage according to his nature, but we cannot think this of the Spirit, of Whom the Son of God says: When the Paraclete shall come, even the Spirit of Truth, Whom I send unto you, Who proceeds from the Father. John 15:26

If the Spirit moves from one place to another, then both the Father and the Son would also have to be found in a place. If the Spirit goes forth from a place when the Father or the Son sends Him, then certainly the Spirit, by moving from one place and progressing forward, would seem—according to these impious interpretations—to leave both the Father and the Son behind, as if they were some kind of material body.

117. For if the Spirit proceeds from a place and passes to a place, both the Father Himself will be found in a place, and the Son likewise. If He goes forth from a place, Whom the Father or the Son sends, certainly the Spirit passing from a place, and making progress, seems to leave, according to those impious interpretations, both the Father and the Son like some material body.

I am saying this with reference to those who claim that the Spirit comes down by movement. But the Father, Who is above all things not only of corporeal nature but also of the invisible creation, is not confined to any place. Nor is the Son, Who as the Creator of all creation is above every creature, enclosed by the places or times of His own works. Nor is the Spirit of Truth, being the Spirit of God, confined by any corporeal boundaries. Since He is incorporeal, He is far above the whole rational creation through the ineffable fullness of His Godhead, having power over all things to breathe where He wills and to inspire as He wills. John 3:8

118. I am saying this with reference to those who say that the Spirit comes down by movement. But neither the Father, Who is above all not only of corporeal nature, but also of the invisible creation, is circumscribed in any place; nor is the Son, Who, as the Worker of all creation, is above every creature, enclosed by the places or times of His own works; nor is the Spirit of Truth as being the Spirit of God, circumscribed by any corporeal limits, Who since He is incorporeal is far above the whole rational creation through the ineffable fullness of His Godhead, having over all things the power of breathing where He wills, and of inspiring as He wills. John 3:8

The Spirit is not sent from a location, nor does He proceed from a location when He proceeds from the Son. The Son Himself, when He says, "I came forth from the Father, and have come into the world," destroys all notions that can be understood as movement from place to place. Similarly, when we read that God is within or without, we certainly do not either confine God within any body or separate Him from any body. Rather, weighing these things with deep and ineffable consideration, we comprehend the hiddenness of the divine nature.

119. The Spirit is not, then, sent as it were from a place, nor does He proceed as from a place, when He proceeds from the Son, as the Son Himself, when He says, I came forth from the Father, and have come into the world, destroys all fancies, which can be reckoned as from place to place. In like manner, also, when we read that God is within or without, we certainly do not either enclose God within anybody or separate Him from anybody, but weighing these things in a deep and ineffable estimation, we comprehend the hiddenness of the divine nature.

Finally, Wisdom speaks of coming forth from the mouth of the Most High in such a way that she is not external to the Father, but with the Father; for the Word was with God. And not only with God but also in God, for He says: I am in the Father and the Father is in Me. But when He goes forth from the Father, He does not depart from a place, nor is He separated as one body from another body. Nor when He is in the Father is He like a body enclosed within another body. The Holy Spirit also, when He proceeds from the Father and the Son, is not separated from the Father nor separated from the Son. For how could He be separated from the Father when He is the Spirit of His mouth? This is certainly both a proof of His eternity and expresses the Unity of this Godhead.

120. Lastly, Wisdom so says that she came forth from the mouth of the Most High, Ecclesiastes 24:5 as not to be external to the Father, but with the Father; for the Word was with God; John 1:1 and not only with God but also in God; for He says: I am in the Father and the Father is in Me. But neither when He goes forth from the Father does He retire from a place, nor is He separated as a body from a body; nor when He is in the Father is He as if a body enclosed as it were in a body. The Holy Spirit also, when He proceeds from the Father and the Son, is not separated from the Father nor separated from the Son. For how could He be separated from the Father Who is the Spirit of His mouth? Which is certainly both a proof of His eternity, and expresses the Unity of this Godhead.

He exists, then, and always abides, He who is the Spirit of His mouth, but He seems to come down when we receive Him, so that He may dwell in us and we may not be strangers to His grace. He seems to us to come down, not because He actually does come down, but because our mind ascends to Him. We would speak more fully about this if we did not remember that in the former treatise it was set forth that the Father said, "Let us go down and confound their language," and that the Son said, "He who loves Me will keep My word, and My Father will love him, and We will come to him and make Our abode with him."

121. He exists then, and abides always, Who is the Spirit of His mouth, but He seems to come down when we receive Him, that He may dwell in us, that we may not be alien from His grace. To us He seems to come down, not that He does come down, but that our mind ascends to Him. Of which we would speak more fully did we not remember that in the former treatise there was set forth that the Father said: Let us go down and confound their language, Genesis 11:7 and that the Son said: He that loves Me will keep My saying, and My Father will love him, and We will come to Him and make Our abode with Him. John 14:23

The Spirit comes in the same way the Father does, because where the Father is, the Son is also there, and where the Son is, the Holy Spirit is there too. Therefore, we should not think that the Holy Spirit comes separately. But He does not move from place to place; rather, He comes from the arrangement of the divine order to the safety of redemption, from the grace that gives life to the grace of sanctification, to transfer us from earth to heaven, from misery to glory, from slavery to a kingdom.

122. The Spirit, then, so comes as does the Father, for where the Father is there is also the Son, and where the Son is there is the Holy Spirit. The Holy Spirit, therefore, is not to be supposed to come separately. But He comes not from place to place, but from the disposition of the order to the safety of redemption, from the grace of giving life to that of sanctification, to translate us from earth to heaven, from wretchedness to glory, from slavery to a kingdom.

The Spirit comes, then, just as the Father comes. For the Son said, "I and the Father will come, and will make Our abode with Him" (John 14:23). Does the Father come in a bodily way? The Spirit comes in the same manner, and when He comes, the full presence of the Father and the Son is in Him.

123. The Spirit comes, then, as the Father comes. For the Son said, I and the Father will come, and will make Our abode with Him. John 14:23 Does the Father come in a bodily fashion? Thus, then, comes the Spirit in Whom, when He comes, is the full presence of the Father and the Son.

124. But who can separate the Spirit from the Father and the Son, since we cannot even name the Father and the Son without the Spirit? For no one says Lord Jesus, except in the Holy Spirit. If, then, we cannot call Jesus Lord except in the Holy Spirit, we certainly cannot proclaim Him without the Spirit. But if the Angels also proclaim Jesus to be Lord, Whom no one can proclaim except in the Spirit, then in them also the work of the Holy Spirit is active.

124. But who can separate the Spirit from the Father and the Son, since we cannot even name the Father and the Son without the Spirit? For no one says Lord Jesus, except in the Holy Spirit? 1 Corinthians 12:3 If, then, we cannot call Jesus Lord except in the Holy Spirit, we certainly cannot proclaim Him without the Spirit. But if the Angels also proclaim Jesus to be Lord, Whom no one can proclaim except in the Spirit, then in them also the office of the Holy Spirit operates.

We have therefore proven that the presence and grace of the Father, the Son, and the Holy Spirit are one. This unity is so heavenly and divine that the Son gives thanks to the Father for it, saying, "I give thanks to You, O Father, Lord of heaven and earth, because You have hidden these things from the wise and prudent, and have revealed them to babes."

125. We have proved, then, that the presence and the grace of the Father, the Son, and the Holy Spirit are one, which is so heavenly and divine that the Son gives thanks therefore to the Father, saying, I give thanks to You, O Father, Lord of heaven and earth, because You have hidden these things from the wise and prudent, and hast revealed them unto babes. Matthew 11:25

The peace and grace of the Father, the Son, and the Holy Spirit are one, and likewise their charity is one, which was shown especially in the redemption of humanity. Their communion with humanity is also one.

The peace and grace of the Father, the Son, and the Holy Spirit are one, so also is Their charity one, which showed itself chiefly in the redemption of man. Their communion with man is also one.

Since the calling is one, the grace is also one. Finally, it is written: "Grace to you and peace from God our Father, and from the Lord Jesus Christ" (Romans 1:7). You see, then, that we are told the grace of the Father and the Son is one, and the peace of the Father and the Son is one. But this grace and peace is the fruit of the Spirit, as the Apostle himself taught us, saying: "But the fruit of the Spirit is love, joy, peace, patience" (Galatians 5:22). And peace is good and necessary so that no one is troubled with doubtful arguments or shaken by the storm of bodily passions, but so that a person's desires may remain quietly ordered toward the worship of God, with simplicity of faith and tranquility of mind.

126. Therefore since the calling is one, the grace is also one. Lastly, it is written: Grace unto you and peace from God our Father, and from the Lord Jesus Christ. Romans 1:7 You see, then, that we are told that the grace of the Father and the Son is one, and the peace of the Father and the Son is one, but this grace and peace is the fruit of the Spirit, as the Apostle taught us himself, saying: But the fruit of the Spirit is love, joy, peace, patience. Galatians 5:22 And peace is good and necessary that no one be troubled with doubtful disputations, nor be shaken by the storm of bodily passions, but that his affections may remain quietly disposed as to the worship of God, with simplicity of faith and tranquillity of mind.

Regarding peace, we have already proven the point. But concerning grace, the prophet Zechariah says that God promised to pour upon Jerusalem the spirit of grace and mercy, and the Apostle Peter says: Repent and be baptized every one of you in the Name of the Lord Jesus Christ for the remission of sins, and you shall receive the grace of the Holy Spirit. So grace comes from the Holy Spirit just as it does from the Father and the Son. For how can there be grace without the Spirit, since all divine grace is in the Spirit?

127. As to peace we have proved the point; but as to grace the prophet Zechariah says, that God promised to pour upon Jerusalem the spirit of grace and mercy, Zechariah 12:10 and the Apostle Peter says: Repent and be baptized every one of you in the Name of the Lord Jesus Christ for the remission of sins, and you shall receive the grace of the Holy Spirit. Acts 2:38 So grace comes also of the Holy Spirit as of the Father and the Son. For how can there be grace without the Spirit, since all divine grace is in the Spirit?

128. We read not only about the peace and grace of the Father, the Son, and the Holy Spirit, but also, faithful Emperor, about their love and communion. Concerning love, it has been said: The grace of our Lord Jesus Christ, and the love of God. 2 Corinthians 13:14 We have heard of the Father's love. The same love that belongs to the Father also belongs to the Son. For He Himself said: He that loves Me shall be loved of My Father, and I will love him. John 14:21 And what is the Son's love, except that He offered Himself for us and redeemed us with His own blood. Ephesians 5:2 But the same love exists in the Father, for it is written: God so loved the world, that He gave His Only-begotten Son. John 3:16

128. Nor do we read only of the peace and grace of the Father, the Son, and the Holy Spirit, but also, faithful Emperor, of the love and communion. For of love it has been said: The grace of our Lord Jesus Christ, and the love of God. 2 Corinthians 13:14 We have heard of the love of the Father. The same love which is the Father's is also the Son's. For He Himself said: He that loves Me shall be loved of My Father, and I will love him. John 14:21 And what is the love of the Son, but that He offered Himself for us, and redeemed us with His own blood. Ephesians 5:2 But the same love is in the Father, for it is written: God so loved the world, that He gave His Only-begotten Son. John 3:16

So then, the Father gave the Son, and the Son gave Himself. Love is preserved and proper affection is not violated, for affection is not violated when there is no suffering in the giving up. He gave One who was willing, He gave One who offered Himself. The Father did not give the Son to punishment but to grace. If you examine the merit of the act, examine the nature of the affection. The vessel of election clearly shows the unity of this divine love, because both the Father gave the Son and the Son gave Himself. The Father gave, who did not spare His own Son but gave Him up for us all. And of the Son he also says: Who gave Himself for me. He gave Himself, he says. If it is of grace, what fault do I find? If it is that He suffered wrong, I owe all the more.

129. So, then, the Father gave the Son, and the Son gave Himself. Love is preserved and due affection is not wronged, for affection is not wronged where there is no distress in the giving up. He gave one Who was willing, He gave One Who offered Himself, the Father did not give the Son to punishment but to grace. If you enquire into the merit of the deed, enquire into the description of the affection. The vessel of election shows plainly the unity of this divine love, because both the Father gave the Son and the Son gave Himself. The Father gave, Who spared not His own Son, but gave Him up for us all. Romans 8:32 And of the Son he also says: Who gave Himself for me. Galatians 2:20 Gave Himself, he says. If it be of grace, what do I find fault with. If it be that He suffered wrong, I owe the more.

Learn that just as the Father gave the Son and the Son gave Himself, the Holy Spirit also gave Him. For it is written: Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. So the loving Spirit also gave the Son of God. Since the love of the Father and the Son is one, we have shown that this love of God is poured out by the Holy Spirit and is the fruit of the Holy Spirit, because the fruit of the Spirit is love, joy, peace, patience.

130. But learn that in like manner as the Father gave the Son, and the Son gave Himself, so, too, the Holy Spirit gave Him. For it is written: Then was Jesus led by the Spirit into the wilderness to be tempted by the devil. So, too, the loving Spirit gave the Son of God. For as the love of the Father and the Son is one, so, too, we have shown that this love of God is shed abroad by the Holy Spirit, and is the fruit of the Holy Spirit, because the fruit of the Spirit is love, joy, peace, patience. Galatians 5:22

It is clear that there is communion between the Father and the Son, for Scripture says: And our communion is with the Father and with His Son Jesus Christ. And elsewhere: The communion of the Holy Spirit be with you all. If the peace of the Father, the Son, and the Holy Spirit is one, the grace one, the love one, and the communion one, then certainly the working is one. And where the working is one, the power certainly cannot be divided nor the substance separated. For if it were otherwise, how could the grace of the same working be in agreement?

131. And that there is communion between the Father and the Son is plain, for it is written: And our communion is with the Father and with His Son Jesus Christ. 1 John 1:3 And in another place: The communion of the Holy Spirit be with you all. 2 Corinthians 13:14 If, then, the peace of the Father, the Son, and the Holy Spirit is one, the grace one, the love one, and the communion one, the working is certainly one, and where the working is one, certainly the power cannot be divided nor the substance separated. For, if so, how could the grace of the same working agree?

Saint Ambrose demonstrates from the Scriptures that the three divine Persons share one Name. He begins by showing the unity of the Name of the Son and the Holy Spirit, since each is called Paraclete and Truth.

St. Ambrose shows from the Scriptures that the Name of the Three Divine Persons is one, and first the unity of the Name of the Son and of the Holy Spirit, inasmuch as each is called Paraclete and Truth.

Who, then, would dare to deny that the Name is one when they see that the working is one? But why should I argue for the unity of the Name when there is the clear testimony of God's own voice that the Name of the Father, the Son, and the Holy Spirit is one? For it is written: Go, baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit. He said "in the Name," not "in the Names." Therefore, the Name of the Father is not one thing, the Name of the Son another, and the Name of the Holy Spirit yet another, for God is one. The Names are not multiple, for there are not two Gods or three Gods.

132. Who, then, would dare to deny the oneness of Name, when he sees the oneness of the working. But why should I maintain the unity of the Name by arguments, when there is the plain testimony of the Divine Voice that the Name of the Father, the Son, and the Holy Spirit is one? For it is written: Go, baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit. Matthew 28:19 He said, in the Name, not in the Names. So, then, the Name of the Father is not one, that of the Son another, and that of the Holy Spirit another, for God is one; the Names are not more than one, for there are not two Gods, or three Gods.

And to reveal that the Godhead is one and the Majesty is one—because the Name of the Father, the Son, and the Holy Spirit is one—and that the Son did not come in one Name while the Holy Spirit came in another, the Lord Himself said: "I have come in My Father's Name, and you did not receive Me. If another shall come in his own name, you will receive him." John 5:43

132. And that He might reveal that the Godhead is one and the Majesty one, because the Name of the Father, the Son, and the Holy Spirit is one, and the Son did not come in one Name and the Holy Spirit in another, the Lord Himself said: I have come in My Father's Name, and you did not receive Me, if another shall come in his own name you will receive him. John 5:43

Scripture makes clear that the Father's Name is also the Son's Name, for the Lord said in Exodus: I will go before you in My Name, and will call by My Name the Lord before you. So then, the Lord said that He would call the Lord by His Name. Therefore, the Lord is the Name of both the Father and the Son.

133. And Scripture makes clear that that which is the Father's Name, the same is also that of the Son, for the Lord said in Exodus: I will go before you in My Name, and will call by My Name the Lord before you. Exodus 33:19 So, then, the Lord said that He would call the Lord by His Name. The Lord, then, is the Name of the Father and of the Son.

Since the Name of the Father and of the Son is one, understand that this same Name also belongs to the Holy Spirit, because the Holy Spirit came in the Name of the Son, as it is written: But the Paraclete, even the Holy Spirit, whom the Father will send in My Name, He shall teach you all things. But He who came in the Name of the Son also certainly came in the Name of the Father, since the Name of the Father and of the Son is one. Therefore it follows that the Name of the Father and of the Son is also that of the Holy Spirit. For there is no other Name given under heaven by which we must be saved.

134. But since the Name of the Father and of the Son is one, learn that the same is the Name of the Holy Spirit also, since the Holy Spirit came in the Name of the Son, as it is written: But the Paraclete, even the Holy Spirit, Whom the Father will send in My Name, He shall teach you all things. John 14:26 But He Who came in the Name of the Son came also certainly in the Name of the Father, for the Name of the Father and of the Son is one. Thus it comes to pass that the Name of the Father and of the Son is also that of the Holy Spirit. For there is no other Name given under heaven wherein we must be saved. Acts 4:12

At the same time, He showed that we must teach the oneness of the Divine Name, not difference, since Christ came in the oneness of the Name, but Antichrist will come in his own name, as it is written: I have come in My Father's Name, and you did not receive Me, if another shall come in his own name, you will receive him.

155. At the same time He showed that the oneness of the Divine Name must be taught, not the difference, since Christ came in the oneness of the Name, but Antichrist will come in his own name, as it is written: I have come in My Father's Name, and you did not receive Me, if another shall come in his own name, you will receive him. John 5:43

156. These passages clearly teach us that there is no difference of Name among the Father, the Son, and the Holy Spirit. What is the Name of the Father is also the Name of the Son, and likewise what is the Name of the Son is also the Name of the Holy Spirit, since the Son is also called Paraclete, just as the Holy Spirit is. Therefore the Lord Jesus says in the Gospel: I will ask My Father, and He shall give you another Paraclete, to be with you for ever, even the Spirit of Truth. John 14:16 He rightly said another, so that you would not think the Son is also the Spirit. The oneness is of the Name, not a Sabellian confusion of the Son and the Spirit.

156. We are, then, clearly taught by these passages that there is no difference of Name in the Father, the Son, and the Holy Spirit; and that that which is the Name of the Father is also the Name of the Son, and likewise that which is the Name of the Son is also that of the Holy Spirit, when the Son also is called Paraclete, as is the Holy Spirit. And therefore does the Lord Jesus say in the Gospel: I will ask My Father, and He shall give you another Paraclete, to be with you for ever, even the Spirit of Truth. John 14:16 And He said well another, that you might not suppose that the Son is also the Spirit, for oneness is of the Name, not a Sabellian confusion of the Son and of the Spirit.

The Son is one Paraclete, and the Holy Spirit is another Paraclete. John called the Son a Paraclete, as you can see: "If any man sin, we have a Paraclete with the Father, Jesus Christ." Therefore, just as there is a oneness of name, there is also a oneness of power, because where the Paraclete Spirit is, the Son is also present.

157. So, then, the Son is one Paraclete, the Holy Spirit another Paraclete; for John called the Son a Paraclete, as you find: If any man sin, we have a Paraclete [Advocate] with the Father, Jesus Christ. 1 John 2:1 So in like manner as there is a oneness of name, so, too, is there a oneness of power, for where the Paraclete Spirit is, there is also the Son.

Just as the Lord says in this passage that the Spirit will be with the faithful forever, so too He shows elsewhere that He Himself will be with the apostles forever, saying: "Lo, I am with you always, even to the end of the world." Therefore the Son and the Spirit are one, the Name of the Trinity is one, and the Presence one and indivisible.

158. For as the Lord says in this place that the Spirit will be forever with the faithful, so, too, does He elsewhere show that He will Himself be forever with the apostles, saying: Lo, I am with you always, even to the end of the world. Matthew 28:20 Therefore the Son and the Spirit are one, the Name of the Trinity is one, and the Presence one and indivisible.

Just as we demonstrate that the Son is called the Paraclete, we also demonstrate that the Spirit is called the Truth. Christ is the Truth, the Spirit is the Truth, for you find in John's epistle: "For the Spirit is Truth." Therefore, the Spirit is not only called the Spirit of Truth, but also the Truth itself, just as the Son is also declared to be the Truth, who says: "I am the Way, the Truth, and the Life."

159. But as we show that the Son is called the Paraclete, so, too, do we show that the Spirit is called the Truth. Christ is the Truth, the Spirit is the Truth, for you find in John's epistle: For the Spirit is Truth. 1 John 5:7 Not only, then, is the Spirit called the Spirit of Truth, but also the Truth, as the Son is also declared to be the Truth, Who says: I am the Way, the Truth, and the Life. John 14:6

Each Person of the Trinity is called Light in the sacred writings. The Spirit is designated as Fire by Isaiah, a symbol of which Fire was seen by Moses in the bush, in the tongues of fire, and in Gideon's pitchers. And the Godhead of the same Spirit cannot be denied, since His operation is the same as that of the Father and of the Son, and He is also called the light and fire of the Lord's countenance.

Each Person of the Trinity is said in the sacred writings to be Light. The Spirit is designated Fire by Isaiah, a figure of which Fire was seen in the bush by Moses, in the tongues of fire, and in Gideon's pitchers. And the Godhead of the same Spirit cannot be denied, since His operation is the same as that of the Father and of the Son, and He is also called the light and fire of the Lord's countenance.

But why should I argue that just as the Father is light, so too the Son is light, and the Holy Spirit is light? This certainly belongs to the power of God. For God is Light, as John said: "For God is Light, and in Him is no darkness."

160. But why should I argue that as the Father is light, so, too, the Son is light, and the Holy Spirit is light? Which certainly pertains to the power of God. For God is Light, as John said: For God is Light, and in Him is no darkness. 1 John 1:5

The Son is also Light, because "the Life was the Light of men." The Evangelist, to show that he was speaking of the Son of God, says of John the Baptist: "He was not light, but was sent to be a witness of the Light. That was the true Light, which lights every man that comes into this world." Therefore, since God is Light, and the Son of God is the true Light, the Son of God is without doubt true God.

161. But the Son, too, is Light, because the Life was the Light of men. John 1:8 And the Evangelist, that he might show that he was speaking of the Son of God, says of John the Baptist: He was not light, but [was sent] to be a witness of the Light. That was the true Light, which lights every man that comes into this world. John 1:9 So, then, since God is Light, and the Son of God the true Light, without doubt the Son of God is true God.

You can find elsewhere that the Son of God is Light: "The people that sat in darkness and in the shadow of death have seen a great light." But what is even clearer is this statement: "For with You is the fount of Life, and in Your light we shall see light." This means that with You, O God the Father Almighty, who are the Fount of Life, in Your Son who is the Light, we shall see the light of the Holy Spirit. The Lord Himself demonstrates this, saying: "Receive the Holy Spirit," and elsewhere: "Virtue went out from Him."

162. And you find elsewhere that the Son of God is Light: The people that sat in darkness and in the shadow of death have seen a great light. Isaiah 9:2 But, which is still more clear, it is said: For with You is the fount of Life, and in Your light we shall see light, which means that with You, O God the Father Almighty, Who art the Fount of Life, in Your Son Who is the Light, we shall see the light of the Holy Spirit. As the Lord Himself shows, saying: Receive the Holy Spirit, John 20:22 and elsewhere: Virtue went out from Him. Luke 6:19

But who can doubt that the Father is Light, when we read of His Son that He is the Brightness of eternal Light? For the Son is the Brightness of none other than the Father. He is always with the Father and always shines, not with a different radiance but with the same radiance.

163. But who can doubt that the Father is Light, when we read of His Son that He is the Brightness of eternal Light? For of Whom but of the Father is the Son the Brightness, Who both is always with the Father, and always shines, not with unlike but with the same radiance.

Isaiah shows that the Holy Spirit is not only Light but also Fire, saying: "And the light of Israel shall be for a fire." So the prophets called Him a burning Fire, because in these three aspects we see more intensely the majesty of the Godhead: since to sanctify belongs to the Godhead, to illuminate is the property of fire and light, and the Godhead is customarily pointed out or seen in the appearance of fire—for "our God is a consuming Fire," as Moses said.

164. And Isaiah shows that the Holy Spirit is not only Light but also Fire, saying: And the light of Israel shall be for a fire. Isaiah 10:17 So the prophets called Him a burning Fire, because in those three points we see more intensely the majesty of the Godhead; since to sanctify is of the Godhead, to illuminate is the property of fire and light, and the Godhead is wont to be pointed out or seen in the appearance of fire: For our God is a consuming Fire, as Moses said. Deuteronomy 4:24

165. For Moses himself saw the fire in the bush and had heard God when the voice from the flame of fire came to him saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob. The voice came from the fire, and the voice was in the bush, and the fire did no harm. For the bush was burning but was not consumed, because in that mystery the Lord was showing that He would come to illuminate the thorns of our body, and not to destroy those who were in misery, but to relieve their misery. He would baptize with the Holy Spirit and with fire, so that He might give grace and destroy sin. So in the symbol of fire God maintains His purpose.

165. For he himself saw the fire in the bush, and had heard God when the voice from the flame of fire came to him saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob. Exodus 3:6 The voice came from the fire, and the voice was in the bush, and the fire did no harm. For the bush was burning but was not consumed, because in that mystery the Lord was showing that He would come to illuminate the thorns of our body, and not to consume those who were in misery, but to alleviate their misery; Who would baptize with the Holy Spirit and with fire, that He might give grace and destroy sin. Matthew 3:11 So in the symbol of fire God keeps His intention.

In the Acts of the Apostles as well, when the Holy Spirit descended upon the faithful, the appearance of fire was seen, for you read this: And suddenly there was a sound from heaven, as though the Spirit were being carried with great force, and it filled the whole house where they were sitting, and there appeared to them divided tongues like fire.

166. In the Acts of the Apostles, also, when the Holy Spirit had descended upon the faithful, the appearance of fire was seen, for you read thus: And suddenly there was a sound from heaven, as though the Spirit were borne with great vehemence, and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire. Acts 2:2-3

167. For the same reason, when Gideon was about to overcome the Midianites, he commanded three hundred men to take pitchers and to hold lighted torches inside the pitchers and trumpets in their right hands. Our predecessors have preserved the explanation received from the apostles: the pitchers are our bodies, fashioned of clay, which know no fear if they burn with the fervor of the grace of the Spirit and bear witness to the passion of the Lord Jesus with a loud confession of the Voice.

167. For the same reason was it that when Gideon was about to overcome the Midianites, he commanded three hundred men to take pitchers, and to hold lighted torches inside the pitchers, and trumpets in their right hands. Our predecessors have preserved the explanation received from the apostles, that the pitchers are our bodies, fashioned of clay, which know not fear if they burn with the fervour of the grace of the Spirit, and bear witness to the passion of the Lord Jesus with a loud confession of the Voice.

Who, then, can doubt the Godhead of the Holy Spirit, since wherever the grace of the Spirit is present, there the manifestation of the Godhead appears? From this evidence we conclude not a diversity but the unity of the divine power. For how can there be a separation of power where the effect of the working in all is one?

168. Who, then, can doubt of the Godhead of the Holy Spirit, since where the grace of the Spirit is, there the manifestation of the Godhead appears. By which evidence we infer not a diversity but the unity of the divine power. For how can there be a severance of power, where the effect of the working in all is one?

What, then, is that fire? Certainly not one made up of ordinary sticks or roaring with burning reeds from the forest, but that fire which refines good deeds like gold and consumes sins like stubble. This is undoubtedly the Holy Spirit, who is called both the fire and light of the countenance of God—light as we said earlier: "The light of Your countenance has been sealed upon us, O Lord." What, then, is the light that is sealed, except that of the seal of the Spirit? For Scripture says, "believing in whom, you were sealed with the Holy Spirit of promise."

169. What, then, is that fire? Not certainly one made up of common twigs, or roaring with the burning of the reeds of the woods, but that fire which improves good deeds like gold, and consumes sins like stubble. This is undoubtedly the Holy Spirit, Who is called both the fire and light of the countenance of God; light as we said above: The light of Your countenance has been sealed upon us, O Lord. What is, then, the light that is sealed, but that of the seal of the Spirit, believing in Whom, you were sealed, he says, with the Holy Spirit of promise. Ephesians 1:13

And just as there is a light of the divine countenance, so too does fire shine forth from the countenance of God, for it is written: A fire shall burn in His sight. For the grace of the day of judgment shines beforehand, so that forgiveness may follow to reward the service of the saints. What great fullness the Scriptures have, which no one can comprehend with human genius! What a tremendous proof of the Divine Unity! For how many things are pointed out in these two verses!

170. And as there is a light of the divine countenance, so, too, does fire shine forth from the countenance of God, for it is written: A fire shall burn in His sight. For the grace of the day of judgment shines beforehand, that forgiveness may follow to reward the service of the saints. O the great fullness of the Scriptures, which no one can comprehend with human genius! O greatest proof of the Divine Unity! For how many things are pointed out in these two verses!

The Holy Spirit is Life equally with the Father and the Son. In truth, whether the Father is mentioned, with whom is the Fountain of Life, or the Son, that Fountain can be none other than the Holy Spirit.

The Holy Spirit is Life equally with the Father and the Son, in truth whether the Father be mentioned, with Whom is the Fount of Life, or the Son, that Fount can be none other than the Holy Spirit.

We have said that the Father is Light, the Son is Light, and the Holy Spirit is Light. Let us also learn that the Father is Life, the Son is Life, and the Holy Spirit is Life. For John said: "That which was from the beginning, that which we have heard, and which we have seen, and have beheld with our eyes, and our hands have handled concerning the Word of Life; and the Life appeared, and we saw and testify, and declare to you of that Life which was with the Father." He said both "Word of Life" and "Life" so that he might show that both the Father and the Son are Life. For what is the Word of Life except the Word of God? And by this phrase both God and the Word of God are shown to be Life. And just as it is said "the Word of Life," so too "the Spirit of Life." Therefore, just as the Word of Life is Life, so too the Spirit of Life is Life.

171. We have said that the Father is Light, the Son is Light, and the Holy Spirit is Light; let us also learn that the Father is Life, the Son Life, and the Holy Spirit Life. For John said: That which was from the beginning, that which we have heard, and which we have seen, and have beheld with our eyes, and our hands have handled concerning the Word of Life; and the Life appeared, and we saw and testify, and declare to you of that Life which was with the Father. 1 John 1:1-2 He said both Word of Life and Life that he might signify both the Father and the Son to be Life. For what is the Word of Life but the Word of God? And by this phrase both God and the Word of God are shown to be Life. And as it is said the Word of Life, so, too, the Spirit of Life. Therefore, as the Word of Life is Life, so, too, the Spirit of Life is Life.

Learn now that just as the Father is the source of Life, many writers have also declared that the Son is identified as the source of Life. As it says, "with You, Almighty God, Your Son is the source of Life." This is the source of the Holy Spirit, because the Spirit is Life, as the Lord says: "The words which I speak to you are Spirit and Life" (John 6:64). For where the Spirit is, there also is Life, and where Life is, there also is the Holy Spirit.

172. Learn now that as the Father is the Fount of Life, so, too, many have stated that the Son is signified as the Fount of Life; so that, he says, with You, Almighty God, Your Son is the Fount of Life. That is the Fount of the Holy Spirit, for the Spirit is Life, as the Lord says: The words which I speak unto you are Spirit and Life, John 6:64 for where the Spirit is, there also is Life; and where Life is, is also the Holy Spirit.

Many people, however, think that in this passage only the Father is signified by the Fount. But let them notice what Scripture says: "With You is the Well of Life." This means the Son is with the Father, since the Word was with God, Who was in the beginning and was with God.

173. Many, however, consider that in this passage the Father only is signified by the Fount. Let them, however, notice what the Scripture relates: With You is the Well of Life. That is, the Son is with the Father; since the Word was with God, Who was in the beginning, and was with God.

However, whether we understand the Fount in this passage to refer to the Father or the Son, we certainly do not understand it as a fount of created water, but rather the Fount of divine grace, that is, of the Holy Spirit, for He is the living water. This is why the Lord said: If you know the gift of God, and Who He is that says to you, Give me to drink, you would have asked Him, and He would have given you living water. John 4:10

174. But whether in this place one understands the Fount to be the Father or the Son, we certainly do not understand a fount of that water which is created, but the Fount of that divine grace, that is, of the Holy Spirit, for He is the living water. Wherefore the Lord said: If you know the gift of God, and Who He is that says to you, Give me to drink, you would have asked Him, and He would have given you living water. John 4:10

This was the water for which David's soul thirsted. The hart desires the fountain of these waters, not thirsting for the poison of serpents. For the water of the grace of the Spirit is living, so that it may purify the inner parts of the mind, wash away every sin of the soul, and cleanse the transgression of hidden faults.

175. This was the water for which the soul of David thirsted. The hart desires the fountain of these waters, not thirsting for the poison of serpents. For the water of the grace of the Spirit is living, that it may purify the inner parts of the mind, and wash away every sin of the soul, and purify the transgression of hidden faults.

The Holy Spirit is that great river which waters the mystical Jerusalem. It is equal to its Source, that is, the Father and the Son, as holy Scripture indicates. St. Ambrose himself thirsts for that water, and warns us that to keep it within us, we must avoid the devil, lust, and heresy, because our vessels are fragile, and that broken cisterns must be abandoned, so that following the example of the Samaritan woman and of the patriarchs we may find the water of the Lord.

The Holy Spirit is that large river by which the mystical Jerusalem is watered. It is equal to its Fount, that is, the Father and the Son, as is signified in holy Scripture. St. Ambrose himself thirsts for that water, and warns us that in order to preserve it within us, we must avoid the devil, lust, and heresy, since our vessels are frail, and that broken cisterns must be forsaken, that after the example of the Samaritan woman and of the patriarchs we may find the water of the Lord.

But in case anyone should object to what might seem like the smallness of the Spirit, and from this try to establish a difference in greatness—arguing that water appears to be only a small part of a fountain—even though examples drawn from creation seem completely unsuitable for applying to the Godhead, yet to prevent them from drawing any wrong conclusions from this comparison taken from creatures, let them learn that the Holy Spirit is called not only Water but also a River, as we read: "From his belly shall flow rivers of living water. But this He said of the Spirit, whom those who were beginning to believe in Him were about to receive." John 7:38-39

176. But lest perchance any one should speak against as it were the littleness of the Spirit, and from this should endeavour to establish a difference in greatness, arguing that water seems to be but a small part of a Fount, although examples taken from creatures seem by no means suitable for application to the Godhead; yet lest they should judge anything injuriously from this comparison taken from creatures, let them learn that not only is the Holy Spirit called Water, but also a River, as we read: From his belly shall flow rivers of living water. But this He said of the Spirit, Whom they were beginning to receive, who were about to believe in Him. John 7:38-39

So then, the Holy Spirit is the River, and the abundant River, which according to the Hebrews flowed from Jesus in the lands, as we have received it prophesied through the mouth of Isaiah. This is the great River that flows continually and never fails. And not only a river, but also one of abundant stream and overflowing greatness, as David also said: The stream of the river makes the city of God glad.

177. So, then, the Holy Spirit is the River, and the abundant River, which according to the Hebrews flowed from Jesus in the lands, as we have received it prophesied by the mouth of Isaiah. Isaiah 66:12 This is the great River which flows always and never fails. And not only a river, but also one of copious stream and overflowing greatness, as also David said: The stream of the river makes glad the city of God.

The heavenly Jerusalem is not watered by any earthly river. Rather, the Holy Spirit, who proceeds from the Fountain of Life, flows there. Though a brief taste of Him satisfies us, He seems to flow far more abundantly among the heavenly Thrones, Dominions and Powers, Angels and Archangels, rushing forth in the full course of the seven virtues of the Spirit. If an earthly river overflows when it rises above its banks, how much more does the Spirit overflow when He rises above every creature? When He reaches what are like the low-lying fields of our minds, He brings joy to the heavenly nature of these creatures through the greater fertility of His sanctification.

178. For neither is that city, the heavenly Jerusalem, watered by the channel of any earthly river, but that Holy Spirit, proceeding from the Fount of Life, by a short draught of Whom we are satiated, seems to flow more abundantly among those celestial Thrones, Dominions and Powers, Angels and Archangels, rushing in the full course of the seven virtues of the Spirit. For if a river rising above its banks overflows, how much more does the Spirit, rising above every creature, when He touches the as it were low-lying fields of our minds, make glad that heavenly nature of the creatures with the larger fertility of His sanctification.

Don't let it trouble you that in one place Scripture speaks of "rivers" while in another it mentions "seven Spirits," because through the sanctification of these seven gifts of the Spirit—as Isaiah described them—the fullness of all virtue is signified: the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, and the Spirit of the fear of God. So there is one River, but many channels of the gifts of the Spirit. This River flows forth from the Fount of Life.

179. And let it not trouble you that either here it is said rivers, John 7:38 or elsewhere seven Spirits, Revelation 5:6 for by the sanctification of these seven gifts of the Spirit, as Isaiah said, Isaiah 11:2 is signified the fullness of all virtue; the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, and the Spirit of the fear of God. One, then, is the River, but many the channels of the gifts of the Spirit. This River, then, goes forth from the Fount of Life.

180. And here again, you must not let your thoughts drift to lower things just because there seems to be some difference between a fountain and a river, yet divine Scripture has arranged that the weakness of human understanding should not be harmed by the humble nature of the language. Picture any river—it springs from its fountain, but is of one nature, of one brightness and beauty. And you rightly assert that the Holy Spirit is of one ousia, brightness, and glory with the Son of God and with God the Father. I will summarize everything in the oneness of these qualities, and I will not be afraid of any question about difference of greatness. For on this point also Scripture has provided for us, for the Son of God says: "He that shall drink of the water which I will give him, it shall become in him a well of water springing up unto everlasting life." This well is clearly the grace of the Spirit, a stream proceeding from the living fountain. The Holy Spirit, then, is also the fountain of eternal life.

180. And here, again, you must not turn aside your thoughts to lower things, because there seems to be some difference between a Fount and a River, and yet the divine Scripture has provided that the weakness of human understanding should not be injured by the lowliness of the language. Set before yourself any river, it springs from its fount, but is of one nature, of one brightness and beauty. And do you assert rightly that the Holy Spirit is of one substance, brightness, and glory with the Son of God and with God the Father. I will sum up all in the oneness of the qualities, and shall not be afraid of any question as to difference of greatness. For in this point also Scripture has provided for us; for the Son of God says: He that shall drink of the water which I will give him, it shall become in him a well of water springing up unto everlasting life. John 4:14 This well is clearly the grace of the Spirit, a stream proceeding from the living Fount. The Holy Spirit, then, is also the Fount of eternal life.

You can see, then, from His words that the unity of divine greatness is pointed out, and that even heretics cannot deny that Christ is a Fount, since the Spirit is also called a Fount. And just as the Spirit is called a river, so too the Father said: "Behold, I come down upon you like a river of peace, and like a stream overflowing the glory of the Gentiles" (Isaiah 66:12). And who can doubt that the Son of God is the River of life, from whom the streams of eternal life flowed forth?

181. You observe, then, from His words that the unity of the divine greatness is pointed out, and that Christ cannot be denied to be a Fount even by heretics, since the Spirit, too, is called a Fount. And as the Spirit is called a river, so, too, the Father said: Behold, I come down upon you like a river of peace, and like a stream overflowing the glory of the Gentiles. Isaiah 66:12 And who can doubt that the Son of God is the River of life, from Whom the streams of eternal life flowed forth?

182. This water is good—it is the grace of the Spirit. Who will give this Fount to my heart? Let it spring up in me, let that which gives eternal life flow upon me. Let that Fount overflow upon us and not flow away. For Wisdom says: Drink water out of your own vessels, and from the founts of your own wells, and let your waters flow abroad in your streets. How shall I keep this water so that it does not flow out, so that it does not glide away? How shall I preserve my vessel, so that no crack of sin penetrating it should let the water of eternal life leak out? Teach us, Lord Jesus, teach us as You taught Your apostles, saying: Lay not up for yourselves treasures upon the earth, where rust and moth destroy, and where thieves break through and steal.

182. Good, then, is this water, even the grace of the Spirit. Who will give this Fount to my breast? Let it spring up in me, let that which gives eternal life flow upon me. Let that Fount overflow upon us, and not flow away. For Wisdom says: Drink water out of your own vessels, and from the founts of your own wells, and let your waters flow abroad in your streets. Proverbs 5:15-16 How shall I keep this water that it flow not forth, that it glide not away? How shall I preserve my vessel, lest any crack of sin penetrating it, should let the water of eternal life exude? Teach us, Lord Jesus, teach us as You taught Your apostles, saying: Lay not up for yourselves treasures upon the earth, where rust and moth destroy, and where thieves break through and steal. Matthew 6:19

182. For He suggests that the thief is the unclean spirit, who cannot enter those who walk in the light of good works. But if he catches anyone in the darkness of earthly desires and in the midst of enjoying earthly pleasures, he steals from them all the beauty of eternal virtue. And therefore the Lord says: Lay up for yourselves treasures in heaven, where neither rust nor moth destroy, and where thieves do not break through and steal. For where your treasure is, there will your heart be also.

182. For He intimates that the thief is the unclean spirit, who cannot find entrance into those who walk in the light of good works, but if he has caught any one in the darkness of earthly desires, and in the midst of the enjoyment of earthly pleasures, he spoils them of all the flower of eternal virtue. And therefore the Lord says: Lay up for yourselves treasures in heaven, where neither rust nor moth destroy, and where thieves do not break through and steal. For where your treasure is, there will your heart be also.

Our rust is uncontrolled passion, our rust is lust, our rust is luxury, which cloud the sharp vision of the mind with the filth of vices. Again, our moth is Arius, our moth is Photinus, who tear the holy garment of the Church with their impiety, and desiring to divide the indivisible unity of the divine power, gnaw the precious veil of faith with sacrilegious tooth. The water is spilled if Arius has left his mark, it flows away if Photinus has planted his sting in anyone's vessel. We are made of common clay, we quickly feel the effects of vices. But no one says to the potter, Why have You made me thus? For though our vessel may be common, yet one is for honor, another for dishonor. Do not then leave your pool open, do not dig it out with vices and crimes, lest anyone say: He has opened a pool and dug it, and has fallen into the pit which he made.

183. Our rust is wantonness, our rust is lust, our rust is luxury, which dim the keen vision of the mind with the filth of vices. Again, our moth is Arius, our moth is Photinus, who rend the holy vesture of the Church with their impiety, and desiring to separate the indivisible unity of the divine power, gnaw the precious veil of faith with sacrilegious tooth. The water is spilled if Arius has imprinted his tooth, it flows away if Photinus has planted his sting in any one's vessel. We are but of common clay, we quickly feel vices. But no one says to the potter, Why have You made me thus? Romans 9:20 For though our vessel be but common, yet one is in honour, another in dishonour. Romans 9:21 Do not then lay open your pool, dig not with vices and crimes, lest any one say: He has opened a pool and dug it, and is fallen into the pit which he made.

If you seek Jesus, abandon the broken cisterns, for Christ was accustomed to sit not by a pool but by a well. There the Samaritan woman found Him, the one who believed, the one who wanted to draw water. Although you should have come in the early morning, nevertheless if you come later, even at the sixth hour, you will find Jesus wearied from His journey. He is weary, but it is because of you, because He has long sought you, and your unbelief has long wearied Him. Yet He is not offended if you only come. He asks to drink, even though He is the one about to give. But He does not drink the water from a flowing stream, but rather your salvation. He drinks your good dispositions, He drinks the cup—that is, the Passion which atoned for your sins—so that by drinking His sacred blood you might quench the thirst of this world.

184. If you seek Jesus, forsake the broken cisterns, for Christ was wont to sit not by a pool but by a well. There that Samaritan woman John 4:6 found Him, she who believed, she who wished to draw water. Although you ought to have come in early morning, nevertheless if you come later, even at the sixth hour, you will find Jesus wearied with His journey. He is weary, but it is through you, because He has long sought you, your unbelief has long wearied Him. Yet He is not offended if you only come, He asks to drink Who is about to give. But He drinks not the water of a stream flowing by, but your salvation; He drinks your good dispositions, He drinks the cup, that is, the Passion which atoned for your sins, that you drinking of His sacred blood might quench the thirst of this world.

Abraham gained God after he had dug the well. Isaac, while walking by the well, received the wife who was coming to him as a type of the Church. He was faithful at the well, unfaithful at the pool. Likewise, Rebecca, as we read, found the one who sought her at the well, and the harlots washed themselves in the blood in the pool of Jezebel.

185. So Abraham gained God after he had dug the well. Genesis 21:30 So Isaac, while walking by the well, received that wife Genesis 24:62 who was coming to him as a type of the Church. Faithful he was at the well, unfaithful at the pool. Lastly, too, Rebecca, as we read, found him who sought her at the well, and the harlots washed themselves in the blood in the pool of Jezebel.