On the Holy Spirit — Book III

Not only were the prophets and apostles sent by the Spirit, but the Son of God was sent by the Spirit as well. This is demonstrated from Isaiah and the evangelists, and it is explained why St. Luke wrote that the same Spirit descended like a dove upon Christ and remained upon Him. After establishing this mission of Christ, the writer concludes that the Son is sent by the Father and the Spirit, just as the Spirit is sent by the Father and the Son.

Not only were the prophets and apostles sent by the Spirit, but also the Son of God. This is proved from Isaiah and the evangelists, and it is explained why St. Luke wrote that the same Spirit descended like a dove upon Christ and abode upon Him. Next, after establishing this mission of Christ, the writer infers that the Son is sent by the Father and the Spirit, as the Spirit is by the Father and the Son.

In the previous book we demonstrated through clear scriptural evidence that the apostles and prophets were appointed—the latter to prophesy, the former to preach the Gospel—by the Holy Spirit in the same way as by the Father and the Son. Now we add something that everyone will rightly marvel at and cannot doubt: that the Spirit was upon Christ, and that just as He sent the Spirit, so the Spirit sent the Son of God. For the Son of God says: "The Spirit of the Lord is upon Me, because He has anointed Me, He has sent Me to preach the Gospel to the poor, to proclaim liberty to the captives, and sight to the blind." And after reading this from the Book of Isaiah, He says in the Gospel: "Today this Scripture has been fulfilled in your ears," so that He might show that it was spoken about Himself.

1. In the former book we have shown by the clear evidence of the Scriptures that the apostles and prophets were appointed, the latter to prophesy, the former to preach the Gospel, by the Holy Spirit in the same way as by the Father and the Son; now we add what all will rightly wonder at, and not be able to doubt, that the Spirit was upon Christ; and that as He sent the Spirit, so the Spirit sent the Son of God. For the Son of God says: The Spirit of the Lord is upon Me, because He has anointed Me, He has sent Me to preach the Gospel to the poor, to proclaim liberty to the captives, and sight to the blind. And having read this from the Book of Isaiah, He says in the Gospel: Today has this Scripture been fulfilled in your ears; Luke 4:21 that He might point out that it was said of Himself.

Can we really be surprised that the Spirit sent both the prophets and the apostles, since Christ said, "The Spirit of the Lord is upon Me"? He was right to say "upon Me" because He was speaking as the Son of Man. It was as the Son of Man that He was anointed and sent to preach the Gospel.

2. Can we, then, wonder if the Spirit sent both the prophets and the apostles, since Christ said: The Spirit of the Lord is upon Me? And rightly did He say upon Me, because He was speaking as the Son of Man. For as the Son of Man He was anointed and sent to preach the Gospel.

If they do not believe the Son, let them hear the Father also saying that the Spirit of the Lord is upon Christ. For He says to John: "Upon whomever you see the Spirit descending from heaven and abiding upon Him, He is the One who baptizes with the Holy Spirit." God the Father said this to John, and John heard and saw and believed. He heard from God, he saw in the Lord, he believed that it was the Spirit who was coming down from heaven. For it was not a dove that descended, but the Holy Spirit as a dove; for it is written: "I saw the Spirit descending from heaven as a dove."

3. But if they believe not the Son, let them hear the Father also saying that the Spirit of the Lord is upon Christ. For He says to John: Upon whomsoever you shall see the Spirit descending from heaven and abiding upon Him, He it is Who baptizes with the Holy Spirit. John 1:33 God the Father said this to John, and John heard and saw and believed. He heard from God, he saw in the Lord, he believed that it was the Spirit Who was coming down from heaven. For it was not a dove that descended, but the Holy Spirit as a dove; for thus it is written: I saw the Spirit descending from heaven as a dove. John 1:32

As John says that he saw, Mark also wrote the same thing. However, Luke added that the Holy Spirit descended in bodily form as a dove. You must not think this was an incarnation, but rather an appearance. The Spirit presented this appearance so that through it someone who did not see the Spirit might believe, and through this appearance He might demonstrate that He shares in the one honor of authority, the one operation in the mystery, and the one gift in baptism, together with the Father and the Son—unless perhaps we consider Him in whom the Lord was baptized to be too weak for a servant to be baptized in Him.

4. As John says that he saw, so, too, wrote Mark; Luke, however, added that the Holy Spirit descended in a bodily form as a dove; you must not think that this was an incarnation, but an appearance. He, then, brought the appearance before him, that by means of the appearance he might believe who did not see the Spirit, and that by the appearance He might manifest that He had a share of the one honour in authority, the one operation in the mystery, the one gift in the bath, together with the Father and the Son; unless perchance we consider Him in Whom the Lord was baptized too weak for the servant to be baptized in Him.

And he said fittingly, "abiding upon Him," because the Spirit inspired a saying or acted upon the prophets whenever He chose to, but He remained always in Christ.

5. And he said fittingly, abiding upon Him, John 1:33 because the Spirit inspired a saying or acted upon the prophets as often as He would, but abode always in Christ.

6. Don't let it trouble you that he said "upon Him," for he was speaking of the Son of Man, since Christ was baptized as the Son of Man. According to the Godhead, the Spirit is not upon Christ but in Christ. Just as the Father is in the Son and the Son in the Father, so the Spirit of God and the Spirit of Christ is both in the Father and in the Son, for He is the Spirit of His mouth. The One who is of God abides in God, as it is written: "But we received not the spirit of this world, but the Spirit which is of God" (1 Corinthians 2:12). And He abides in Christ, who has received from Christ, for it is written again: "He shall take of Mine" (John 16:14), and elsewhere: "The law of the Spirit of life in Christ Jesus made me free from the law of sin and death" (Romans 8:2). Therefore, He is not over Christ according to the Godhead of Christ, for the Trinity is not over Itself but over all things. It is not over Itself but in Itself.

6. Nor, again, let it move you that he said upon Him, for he was speaking of the Son of Man, because he was baptized as the Son of Man. For the Spirit is not upon Christ, according to the Godhead, but in Christ; for, as the Father is in the Son, and the Son in the Father, so the Spirit of God and the Spirit of Christ is both in the Father and in the Son, for He is the Spirit of His mouth. For He Who is of God abides in God, as it is written: But we received not the spirit of this world, but the Spirit which is of God. 1 Corinthians 2:12 And He abides in Christ, Who has received from Christ; for it is written again: He shall take of Mine: John 16:14 and elsewhere: The law of the Spirit of life in Christ Jesus made me free from the law of sin and death. Romans 8:2 He is, then, not over Christ according to the Godhead of Christ, for the Trinity is not over Itself, but over all things: It is not over Itself but in Itself.

Who, then, can doubt that the Spirit sent the prophets and apostles, since the Son of God says: The Spirit of the Lord is upon Me. And elsewhere: I am the First, and I am also for ever, and My hand has founded the earth, and My right hand has established the heaven; I will call them and they shall stand up together, and shall all be gathered together and shall hear. Who has declared these things to them? Because I loved you I performed your pleasure against Babylon, that the seed of the Chaldeans might be taken away. I have spoken, and I have called, I have brought him and have made his way prosperous. Come to Me and hear this. From the beginning I have not spoken in secret, I was there when those things were done; and now the Lord God has sent Me and His Spirit. Who is it who says: The Lord God has sent Me and His Spirit, except He who came from the Father that He might save sinners? And, as you hear, the Spirit sent Him, so that when you hear that the Son sends the Spirit, you should not believe the Spirit to be of inferior power.

7. Who, then, can doubt that the Spirit sent the prophets and apostles, since the Son of God says: The Spirit of the Lord is upon Me. Luke 4:18 And elsewhere: I am the First, and I am also for ever, and Mine hand has founded the earth, and My right hand has established the heaven; I will call them and they shall stand up together, and shall all be gathered together and shall hear. Who has declared these things to them? Because I loved you I performed your pleasure against Babylon, that the seed of the Chaldæans might be taken away. I have spoken, and I have called, I have brought him and have made his way prosperous. Come unto Me and hear this. From the beginning I have not spoken in secret, I was there when those things were done; and now the Lord God has sent Me and His Spirit. Who is it Who says: The Lord God has sent Me and His Spirit, except He Who came from the Father that He might save sinners? And, as you hear, the Spirit sent Him, lest when you hear that the Son sends the Spirit, you should believe the Spirit to be of inferior power.

So both the Father and the Spirit sent the Son. The Father sent Him, as it is written: But the Paraclete, the Holy Spirit, whom the Father will send in My Name. The Son sent Him, for He said: But when the Paraclete has come, whom I will send to you from the Father, even the Spirit of Truth. If, then, the Son and the Spirit send each other, just as the Father sends, there is no inferiority or subjection involved, but rather a shared power.

8. So both the Father and the Spirit sent the Son; the Father sent Him, for it is written: But the Paraclete, the Holy Spirit, Whom the Father will send in My Name. John 14:26 The Son sent Him, for He said: But when the Paraclete has come, Whom I will send unto you from the Father, even the Spirit of Truth. John 15:26 If, then, the Son and the Spirit send each other, as the Father sends, there is no inferiority of subjection, but a community of power.

The Son and the Spirit are both given; therefore their activity demonstrates not subjection but one Godhead.

The Son and the Spirit are alike given; whence not subjection but one Godhead is shown by Its working.

The Father not only sent the Son but also gave Him, just as the Son also gave Himself. We read: "Grace to you from God our Father and the Lord Jesus Christ, who gave Himself for our sins" (Galatians 1:3-4). If they think He was subject because He was sent, they cannot deny that He was given by grace. But the Father gave Him, as Isaiah said: "Unto us a Child is born, unto us a Son is given" (Isaiah 9:6). Yet He was also given, I dare to say, by the Spirit, since He was sent by the Spirit. Because the prophet has not specified by whom He was given, he shows that He was given by the grace of the Trinity. And since the Son Himself gave Himself, He could not be subject to Himself according to His Godhead. Therefore, the fact that He was given could not be a sign of subjection in the Godhead.

9. And not only did the Father send the Son, but also gave Him, as the Son Himself gave Himself. For we read: Grace to you from God our Father and the Lord Jesus Christ, Who gave Himself for our sins. Galatians 1:3-4 If they think that He was subject in that He was sent, they cannot deny that it was of grace that He was given. But He was given by the Father, as Isaiah said: Unto us a Child is born, unto us a Son is given; Isaiah 9:6 but He was given, I dare to say it, by the Spirit also, Who was sent by the Spirit. For since the prophet has not defined by whom He was given, he shows that He was given by the grace of the Trinity; and inasmuch as the Son Himself gave Himself, He could not be subject to Himself according to His Godhead. Therefore that He was given could not be a sign of subjection in the God-head.

10. But the Holy Spirit was also given, for it is written: I will ask the Father, and He shall give you another Paraclete. And the Apostle says: Wherefore he that despises these things despises not man but God, Who has given us His Holy Spirit. Isaiah, too, shows that both the Spirit and the Son are given: Thus, says he, says the Lord God, Who made the heaven and fashioned it, Who established the earth, and the things which are in it, and gives breath to the people upon it, and the Spirit to them that walk upon it. And to the Son: I am the Lord God, Who have called You in righteousness, and will hold Your hand, and will strengthen You; and I have given You for a covenant of My people, for a light of the Gentiles, to open the eyes of the blind, to bring out of their fetters those that are bound. Since, then, the Son is both sent and given, and the Spirit also is both sent and given, They certainly have a oneness of Godhead Who have a oneness of action.

10. But the Holy Spirit also was given, for it is written: I will ask the Father, and He shall give you another Paraclete. John 14:16 And the Apostle says: Wherefore he that despises these things despises not man but God, Who has given us His Holy Spirit. 1 Thessalonians 4:8 Isaiah, too, shows that both the Spirit and the Son are given: Thus, says he, says the Lord God, Who made the heaven and fashioned it, Who established the earth, and the things which are in it, and gives breath to the people upon it, and the Spirit to them that walk upon it. Isaiah 42:5 And to the Son: I am the Lord God, Who have called You in righteousness, and will hold Your hand, and will strengthen You; and I have given You for a covenant of My people, for a light of the Gentiles, to open the eyes of the blind, to bring out of their fetters those that are bound. Isaiah 42:6-7 Since, then, the Son is both sent and given, and the Spirit also is both sent and given, They have assuredly a oneness of Godhead Who have a oneness of action.

The same Unity can also be recognized from the fact that the Spirit is called Finger and the Son Right Hand, since human language helps us understand divine things. The tablets of the law were written by this Finger, and they were later broken, and there is a reason for this. Finally, Christ wrote with the same Finger. Yet we must not conclude from this bodily comparison that the Spirit is inferior.

The same Unity may also be recognized from the fact that the Spirit is called Finger, and the Son Right Hand; for the understanding of divine things is assisted by the usage of human language. The tables of the law were written by this Finger, and they were afterwards broken, and the reason. Lastly, Christ wrote with the same Finger; yet we must not admit any inferiority in the Spirit from this bodily comparison.

The Spirit is also called the Finger of God because there is an indivisible and inseparable communion between the Father, the Son, and the Holy Spirit. Just as Scripture called the Son of God the Right Hand of God—as it says, "Your Right Hand, O Lord, is made glorious in power. Your Right Hand, O Lord, has dashed in pieces the enemy" (Exodus 15:6)—so the Holy Spirit is called the Finger of God, as the Lord Himself says: "But if I by the Finger of God cast out devils" (Luke 11:20). In the same context in another gospel book, He named the Spirit of God, as you find: "But if I by the Spirit of God cast out devils" (Matthew 12:28).

11. So, too, the Spirit is also called the Finger of God, because there is an indivisible and inseparable communion between the Father, the Son, and the Holy Spirit. For as the Scripture called the Son of God the Right Hand of God, as it is said: Your Right Hand, O Lord, is made glorious in power. Your Right Hand, O Lord, has dashed in pieces the enemy; Exodus 15:6 so the Holy Spirit is called the Finger of God, as the Lord Himself says: But if I by the Finger of God cast out devils. Luke 11:20 For in the same place in another book of the Gospel He named the Spirit of God, as you find: But if I by the Spirit of God cast out devils. Matthew 12:28

What could more clearly express the unity of the Godhead or of its working—which unity exists according to the Godhead of the Father, the Son, and the Holy Spirit—than this: we should understand that the fullness of the eternal Godhead would be divided far more than our own bodies if anyone were to separate the unity of its ousia and multiply its powers, when the eternity of this same Godhead is one?

12. What, then, could have been said to signify more expressly the unity of the Godhead, or of Its working, which Unity is according to the Godhead of the Father, or of the Son, or of the Holy Spirit, than that we should understand that the fullness of the eternal Godhead would seem to be divided far more than this body of ours, if any one were to sever the unity of Substance, and multiply Its powers, whereas the eternity of the same Godhead is one?

We often find it helpful to understand things beyond us by drawing on our own words, and when we cannot see those things, we make inferences from what we can see. For as the Apostle says, "the invisible things of Him, from the creation of the world are clearly seen, being understood by those things which are made." And he adds: "His eternal power also and Godhead." In this statement, one thing appears to refer to the Son, and another to the Holy Spirit—so that just as the Son is called the eternal Power of the Father, the Spirit, because He is divine, should likewise be believed to be His eternal Godhead. For the Son too, because He ever lives, is eternal life. This Finger of God, then, is both eternal and divine. For what belonging to God is not eternal and divine?

13. For oftentimes it is convenient to estimate from our own words those things which are above us, and because we cannot see those things we draw inferences from those which we can see. For the invisible things of Him, says the Apostle, from the creation of the world are clearly seen, being understood by those things which are made. Romans 1:20 And he adds: His eternal power also and Godhead. Romans 1:20 Of which one thing seems to be said of the Son, and another of the Holy Spirit; that in the same manner as the Son is called the eternal Power of the Father, so, also, the Spirit, because He is divine, should be believed to be His eternal Godhead. For the Son, too, because He ever lives, is eternal life. This Finger, then, of God is both eternal and divine. For what is there belonging to God which is not eternal and divine?

With this Finger, as we read, God wrote on those stone tablets that Moses received. For God did not use a finger of flesh to write the shapes and parts of those letters we read, but gave the law through His Spirit. And so the Apostle says: "For the Law is spiritual," which is indeed written not with ink, but with the Spirit of the living God; not on tablets of stone, but on fleshly tablets of the heart. For if the apostle's letter is written in the Spirit, what prevents us from believing that God's Law was written not with ink, but with the Spirit of God, which certainly does not stain but enlightens the hidden places of our heart and mind?

14. With this Finger, as we read, God wrote on those tables of stone which Moses received. For God did not with a finger of flesh write the forms and portions of those letters which we read, but gave the law by His Spirit. And so the Apostle says: For the Law is spiritual, which, indeed, is written not with ink, but with the Spirit of the living God; not in tables of stone, but on fleshy tables of the heart. 2 Corinthians 3:3 For if the letter of the Apostle is written in the Spirit, what hinders us from believing that the Law of God was written not with ink, but with the Spirit of God, which certainly does not stain but enlightens the secret places of our heart and mind?

Now it was written on tables of stone because it was written in a type, but the tables were first broken and thrown from the hands of Moses because the Jews fell away from the works of the prophet. And it was fitting that the tables were broken, not the writing erased. And see to it that your table is not broken, that your mind and soul are not divided. Is Christ divided? He is not divided, but is one with the Father; and let no one separate you from Him. If your faith fails, the table of your heart is broken. The unity of your soul is diminished if you do not believe the unity of Godhead in the Trinity. Your faith is written, and your sin is written, as Jeremiah said: Your sin, O Judah, is written with a pen of iron and the point of a diamond. And it is written, he says, on your breast and on your heart. The sin, therefore, is there where grace is, but the sin is written with a pen, grace is signified by the Spirit.

14. Now it was written on tables of stone, because it was written in a type, but the tables were first broken and cast out of the hands of Moses, because the Jews fell away from the works of the prophet. And fitly were the tables broken, not the writing erased. And do you see that your table be not broken, that your mind and soul be not divided. Is Christ divided? He is not divided, but is one with the Father; and let no one separate you from Him. If your faith fails, the table of your heart is broken. The coherence of your soul is lessened if you do not believe the unity of Godhead in the Trinity. Your faith is written, and your sin is written, as Jeremiah said: Your sin, O Judah, is written with a pen of iron and the point of a diamond. And it is written, he says, on your breast and on your heart. Jeremiah 17:1 The sin, therefore, is there where grace is, but the sin is written with a pen, grace is denoted by the Spirit.

With this Finger also, the Lord Jesus, with bowed head, mystically wrote on the ground when the adulteress was brought before Him by the Jews, signifying in a figure that when we judge the sins of another, we ought to remember our own.

15. With this Finger, also, the Lord Jesus, with bowed head, mystically wrote on the ground, when the adulteress was brought before Him by the Jews, signifying in a figure that, when we judge of the sins of another, we ought to remember our own.

16. And in case we should think the Spirit is somehow inferior because God wrote the Law through His Spirit, or because of our own bodily nature we should consider the Spirit to be only a small part of God, the Apostle says elsewhere that he does not speak in words of human wisdom, but in words taught by the Spirit, and that he compares spiritual things with spiritual; but that the natural man does not receive the things that belong to the Spirit of God. For he knew that anyone who compared divine things with carnal things belonged among natural things, and should not be counted among spiritual men; for these things are foolishness to him, he says. And so, because he knew that these questions would arise among natural men, foreseeing the future he says: For who has known the mind of the Lord, that he may instruct Him? But we have the mind of Christ.

16. And lest, again, because God wrote the Law by His Spirit, we should believe any inferiority, as it were, concerning the ministry of the Spirit, or from the consideration of our own body should think the Spirit to be a small part of God, the Apostle says, elsewhere, that he does not speak with words of human wisdom, but in words taught by the Spirit, and that he compares spiritual things with spiritual; but that the natural man receives not the things which pertain to the Spirit of God. 1 Corinthians 2:13-14 For he knew that he who compared divine with carnal things was among natural things, and not to be reckoned among spiritual men; for they are foolishness, he says, unto him. 1 Corinthians 2:13-14 And so, because he knew that these questions would arise among natural men, foreseeing the future he says: For who has known the mind of the Lord, that he may instruct Him? But we have the mind of Christ. 1 Corinthians 2:16

To those who argue that the Spirit is less than the Father because He is called the Finger, St. Ambrose responds that this reasoning would also diminish the Son, Who is called the Right Hand. These names refer only to the Unity, which is why Moses declared that the whole Trinity worked in the passage of the Red Sea. And indeed, it is no surprise that the operation of the Spirit was present there, since that event was a figure of baptism, and Scripture teaches that the Three Persons equally sanctify and are equally active in that sacrament.

To those who contend that the Spirit because He is called the Finger is less than the Father, St. Ambrose replies that this would also tend to the lessening of the Son, Who is called the Right Hand. That these names are to be referred only to the Unity, for which reason Moses proclaimed that the whole Trinity worked in the passage of the Red Sea. And, indeed, it is no wonder that the operation of the Spirit found place there, where there was a figure of baptism, since the Scripture teaches that the Three Persons equally sanctify and are operative in that sacrament.

If anyone is still caught up in worldly doubts and hesitates because of bodily imagery, let him understand that he cannot think correctly about the Son if he can think wrongly about the Spirit. For if some believe that the Spirit is merely a small part of God because He is called the Finger of God, these same people must necessarily claim that only a small part exists in the Son of God, because He is called the Right Hand of God.

17. But if any one is still entangled in carnal doubts, and hesitates because of bodily figures, let him consider that he cannot think rightly of the Son who can think wrongly of the Spirit. For if some think that the Spirit is a certain small portion of God, because He is called the Finger of God, the same persons must certainly maintain that a small portion only is in the Son of God, because He is called the Right Hand of God.

The Son is called both the Right Hand and the Power of God. If we think carefully about what we are saying, there can be no perfection without power. They should therefore be careful not to think what it is impious to say—that the Father was only half perfect in His own ousia and received perfection through the Son. They should stop denying that the Son is co-eternal with the Father. For when did the Power of God not exist? But if they think that at any time the Power of God did not exist, they will be saying that at some time perfection did not exist in God the Father, from whom they claim that Power was at some time absent.

18. But the Son is called both the Right Hand and the Power of God; if, then, we consider our words, there can be no perfection without power; let them therefore take care lest they think that which it is impious to say, namely, that the Father being but half perfect in His own Substance received perfection through the Son, and let them cease to deny that the Son is co-eternal with the Father. For when did the Power of God not exist? But if they think that at any time the Power of God existed not, they will say that at some time Perfection existed not in God the Father, to Whom they think that Power was at some time wanting.

But, as I said, these things are written so that we may refer them to the unity of the Godhead, and believe what the Apostle said: that the fullness of the Godhead dwells bodily in Christ (Colossians 2:9), which also dwells in the Father and dwells in the Holy Spirit. And just as there is a unity of the Godhead, so also there is a unity of operation.

19. But, as I said, these things are written that we may refer them to the Unity of the Godhead, and believe that which the Apostle said, that the fullness of the Godhead dwells bodily in Christ, Colossians 2:9 which dwells also in the Father, and dwells in the Holy Spirit; and that, as there is a unity of the Godhead, so also is there a unity of operation.

And this can also be seen from the Song of Moses, for after leading the people of the Jews through the sea, he acknowledged the operation of the Father, the Son, and the Holy Spirit, saying: "Your Right Hand, O Lord, is glorious in power, Your Right Hand, O Lord, has dashed in pieces the enemy." Here you have his confession of the Son and of the Father, whose Right Hand He is. And further on, not passing by the Holy Spirit, he added: "You sent Your Spirit and the sea covered them, and the water was divided by the Spirit of Your anger." By this is signified the unity of the Godhead, not an inequality of the Trinity.

20. And this may also be gathered from the Song of Moses, for he, after leading the people of the Jews through the sea, acknowledged the operation of the Father, the Son, and the Holy Spirit, saying: Your Right Hand, O Lord, is glorious in power, Your Right Hand, O Lord, has dashed in pieces the enemy. Exodus 15:6 Here you have his confession of the Son and of the Father, Whose Right Hand He is. And farther on, not to pass by the Holy Spirit, He added: You sent Your Spirit and the sea covered them, and the water was divided by the Spirit of Your anger. Exodus 15:10 By which is signified the unity of the Godhead, not an inequality of the Trinity.

You can see, then, that the Holy Spirit also worked together with the Father and the Son, so that the waves became like something frozen in the middle of the sea, forming a wall of water for the Jews to pass through. Afterward, when the Spirit poured the waters back, they overwhelmed the Egyptian people. Many also believe that the pillar of cloud that went before the Jewish people by day and the pillar of fire by night came from this same source, so that the grace of the Spirit might protect His people.

21. You see, then, that the Holy Spirit also co-operated with the Father and the Son, so that just as if the waves were congealed in the midst of the sea, a wall as it were of water rose up for the passage of the Jews, and then, poured back again by the Spirit, overwhelmed the people of the Egyptians. And many think that from the same origin the pillar of cloud went before the people of the Jews by day, and the pillar of fire by night, that the grace of the Spirit might protect His people.

22. The Apostle also declared that this work of God—which the whole world rightly wonders at—did not happen without the work of the Holy Spirit. He said that the truth of a spiritual mystery was prefigured in it, for we read: For our fathers were all under the cloud, and all passed through the sea, and were all baptized in Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink.

22. Now that this operation of God, which the whole world rightly wonders at, did not take place without the work of the Holy Spirit, the Apostle also declared when he said that the truth of a spiritual mystery was prefigured in it, for we read as follows: For our fathers were all under the cloud, and all passed through the sea, and were all baptized in Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink.

How could there be a foreshadowing of a sacrament without the work of the Holy Spirit, when the entire truth of that sacrament exists in the Spirit? The Apostle also expressed this when he said: But you were washed, but you were sanctified, but you were justified in the Name of our Lord Jesus Christ, and in the Spirit of our God. 1 Corinthians 6:11

23. For how without the operation of the Holy Spirit could there be the type of a sacrament, the whole truth of which is in the Spirit? As the Apostle also set forth, saying: But you were washed, but you were sanctified, but you were justified in the Name of our Lord Jesus Christ, and in the Spirit of our God. 1 Corinthians 6:11

You can see, then, that the Father works in the Son, and the Son works in the Spirit. Therefore, do not doubt that according to the order of Scripture, what existed in the symbolic figure is what the Truth Himself declared to exist in the reality. For who can deny His operation in the baptismal font, where we experience His operation and grace?

24. You see, then, that the Father works in the Son, and that the Son works in the Spirit. And therefore do not doubt that, according to the order of Scripture, there was in the figure that which the Truth Himself declared to be in the truth. For who can deny His operation in the Font, in which we feel His operation and grace?

The Father sanctifies, and so does the Son, and so does the Holy Spirit. The Father sanctifies according to what is written: "The God of peace sanctify you, and may your spirit, soul, and body be preserved entire without blame in the day of our Lord Jesus Christ." And elsewhere the Son says: "Father, sanctify them in the truth."

25. For as the Father sanctifies, so, too, the Son sanctifies, and the Holy Spirit sanctifies. The Father sanctifies according to that which is written: The God of peace sanctify you, and may your spirit, soul, and body be preserved entire without blame in the day of our Lord Jesus Christ. 1 Thessalonians 5:23 And elsewhere the Son says: Father, sanctify them in the truth. John 17:17

The same Apostle said of the Son: "Who was made unto us wisdom from God, and righteousness, and sanctification, and redemption." Do you see that He was made sanctification? But He was made so for us, not so that He would change what He was, but so that He might sanctify us in the flesh.

26. But of the Son the same Apostle said: Who was made unto us wisdom from God, and righteousness, and sanctification, and redemption. 1 Corinthians 1:30 Do you see that He was made sanctification? But He was made so unto us, not that He should change that which He was, but that He might sanctify us in the flesh.

The Apostle also teaches that the Holy Spirit sanctifies. For he speaks in this way: "We are bound to give thanks to God always for you, brothers dearly beloved of the Lord, because God chose you as first-fruits for salvation, in sanctification of the Spirit, and belief of the truth."

27. And the Apostle also teaches that the Holy Spirit sanctifies. For he speaks thus: We are bound to give thanks to God always for you, brethren dearly beloved of the Lord; because God chose you as first-fruits unto salvation, in sanctification of the Spirit, and belief of the truth. 2 Thessalonians 2:13

So then, the Father sanctifies, the Son also sanctifies, and the Holy Spirit sanctifies; but the sanctification is one, because baptism is one and the grace of the sacrament is one.

28. So, then, the Father sanctifies, the Son also sanctifies, and the Holy Spirit sanctifies; but the sanctification is one, for baptism is one, and the grace of the sacrament is one.

The writer summarizes the argument he began and confirms that the terms finger and right hand signify unity, based on the fact that the works of God are the same as the works of hands, the works of hands are the same as the works of fingers, and finally, that the term hand applies equally to the Son and the Spirit, while the term finger applies to the Spirit and the Son.

The writer sums up the argument he had commenced, and confirms the statement that unity is signified by the terms finger and right hand, from the fact that the works of God are the same as are the works of hands; and that those of hands are the same as those of fingers; and lastly, that the term hand applies equally to the Son and the Spirit, and that of finger applies to the Spirit and the Son.

But why should it be surprising that He who does not need sanctification Himself, but possesses it in abundance, sanctifies each person? As I have said, we have been taught that His Majesty is so great that the Holy Spirit appears to be as inseparable from God the Father as a finger is from the body.

29. But what wonder is it if He Who Himself needs no sanctification, but abounds therewith, sanctifies each man; since, as I said, we have been taught that His Majesty is so great, that the Holy Spirit seems to be as inseparable from God the Father as the finger is from the body?

If anyone thinks this comparison should be understood as pointing to a lessening of power rather than to the oneness of power, he will fall into such madness that he will seem to be fashioning the Father, Son, and Holy Spirit into a single bodily form and imagining certain distinctions among its bodily parts.

30. But if any one thinks that this should be referred not to the oneness of power, but to its lessening, he indeed will fall into such madness as to appear to fashion the Father, Son, and Holy Spirit as it were into one bodily form, and to picture to himself certain distinctions of its members.

But let them learn, as I have often said, that this testimony signifies not inequality but unity of power, since the things that are the works of God are also the works of hands, and we read that the same are the works of fingers. For it is written: "The heavens declare the glory of God, and the firmament shows the work of His hands," and elsewhere: "In the beginning You founded the earth, O Lord, and the heavens are the works of Your hands." So then, the works of the hands are the same as the works of God. Therefore there is not any distinction of the work according to the kind of bodily members, but a oneness of power.

31. But let them learn, as I have often said, that not inequality but unity of power is signified by this testimony; inasmuch as things which are the works of God are also the works of hands, and we read that the same are the works of fingers. For it is written: The heavens declare the glory of God, and the firmament shows the work of His hands; and elsewhere: In the beginning You founded the earth, O Lord; and the heavens are the works of Your hands. So, then, the works of the hands are the same as the works of God. There is not therefore any distinction of the work according to the kind of bodily members, but a oneness of power.

But those things which are the works of the hands are also the works of the fingers, for it is equally written: For I will behold Your heavens, the works of Your fingers, the moon, and the stars, which You have established. What less are the fingers said to have made here than the hands, since they made the same things as the hands, as it is written: For You, Lord, have made me glad through Your work, and in the works of Your hands will I rejoice.

32. But those which are the works of the hands are also the works of the fingers, for it is equally written: For I will behold Your heavens, the works of Your fingers, the moon, and the stars, which You have established. What less are the fingers here said to have made than the hands, since they made the same as the hands, as it is written: For You, Lord, have made me glad through Your work, and in the works of Your hands will I rejoice.

33. And yet since we read that the Son is the hand (for it is written: "Has not My Hand made all these things?" Isaiah 66:2, and elsewhere: "I will place you in the cleft of the rock, and I will cover you with My hand, I have placed My hand under the covering of the rock," Exodus 33:22, which refers to the mystery of the Incarnation, because the eternal Power of God took on the covering of a body), it is certainly clear that Scripture used the term "hand" both for the Son and for the Holy Spirit.

33. And yet since we read that the Son is the hand (for it is written: Hath not My Hand made all these things? Isaiah 66:2 and elsewhere: I will place you in the cleft of the rock, and I will cover you with Mine hand, I have placed My hand under the covering of the rock, Exodus 33:22 which refers to the mystery of the Incarnation, because the eternal Power of God took on Itself the covering of a body), it is certainly clear that Scripture used the term hand both of the Son and of the Holy Spirit.

Since we also read that the Spirit is the finger of God, we understand that fingers in the plural are mentioned to signify both the Son and the Spirit. Finally, to indicate that he received sanctification from both the Son and the Spirit, a certain saint says: Your hands have made me and fashioned me.

34. And again, since we read that the Spirit is the finger of God, we think that fingers [in the plural] are spoken of to signify the Son and Spirit. Lastly, that he may state that he received the sanctification both of the Son and of the Spirit, a certain saint says: Your hands have made me and fashioned me.

The Spirit rebukes just as the Father and the Son do, and judges could not judge without Him. This is shown by the judgments of Solomon and Daniel, which are briefly explained here. It was none other than the Holy Spirit who inspired Daniel.

The Spirit rebukes just as do the Father and the Son; and indeed judges could not judge without Him, as is shown by the judgments of Solomon and Daniel, which are explained in a few words, by the way; and no other than the Holy Spirit inspired Daniel.

Why do we reject such similar language when we affirm the oneness of power, since this oneness of power is so extensive that the Spirit rebukes just as the Father rebukes and as the Son rebukes? For it is written: O Lord, rebuke me not in Your anger, neither chasten me in Your displeasure. Then in the forty-ninth [fiftieth] Psalm, the Lord speaks in this way: I will rebuke you, and will set your sins before your face. And similarly, the Son said concerning the Holy Spirit: When I go away, I will send the Paraclete to you. And He, when He has come, will rebuke the world concerning sin, and concerning righteousness, and concerning judgment.

35. Why do we reject like words when we assert the oneness of power, since the oneness of power extends so far that the Spirit rebukes, as the Father rebukes, and as the Son rebukes. For so it is written: O Lord, rebuke me not in Your anger, neither chasten me in Your displeasure. Then in the forty-ninth [fiftieth] Psalm, the Lord speaks thus: I will rebuke you, and will set your sins before your face. And in like manner the Son said of the Holy Spirit: When I go away, I will send the Paraclete to you. And He, when He has come, will rebuke the world, concerning sin, and concerning righteousness, and concerning judgment. John 16:7-8

36. But where is the madness of faithless people leading us, that we seem to be proving—as if it were doubtful—that the Holy Spirit rebukes, when judges themselves are unable to judge except through the Spirit? Finally, that famous judgment of Solomon was certainly so admirable only by the gift of the Holy Spirit. When the women were contending—one having accidentally smothered the child she had borne and wanting to claim another's child, while the other was protecting her own son—amid these difficulties, Solomon both discovered deceit in their very hidden thoughts and recognized the mother's true affection in her heart. For no other sword would have penetrated the hidden feelings of those women except the sword of the Spirit, of which the Lord says: "I have not come to send peace but a sword" (Matthew 10:34). For the innermost mind cannot be penetrated by steel, but by the Spirit. As Scripture says: "The Spirit of understanding is holy, one only, manifold, subtle, lively," and further on, "overseeing all things" (Wisdom 7:22-23).

36. But whither is the madness of faithless men leading us, so that we appear to be proving, as if it were a matter of doubt, that the Holy Spirit rebukes, whereas judges themselves are unable to judge, except through the Spirit. Lastly, that famous judgment of Solomon, when, among the difficulties arising from those who were contending, as one, having overlain the child which she had borne, wished to claim the child of another, and the other was protecting her own son, he both discovered deceit in the very hidden thoughts, and affection in the mother's heart, was certainly so admirable only by the gift of the Holy Spirit. For no other sword would have penetrated the hidden feeling of those women, except the sword of the Spirit, of which the Lord says: I am not come to send peace but a sword. Matthew 10:34 For the inmost mind cannot be penetrated by steel, but by the Spirit: For the Spirit of understanding is holy, one only, manifold, subtle, lively, and, farther on, overseeing all things. Wisdom 7:22-23

Consider what the prophet says: that He oversees all things. Solomon also oversees in this way, which is why he ordered the sword to be brought. By pretending he intended to divide the infant, he understood that the true mother would care more about her son than about her own comfort, and would put kindness before legal rights, not legal rights before kindness. But the woman who was pretending to have a mother's feelings, blinded by her desire to win her case, would care little about the destruction of a child toward whom she felt no genuine affection. And so that spiritual man, in order to judge all things (for the one who is spiritual judges all things), searched in their emotions for the natural disposition that was hidden in their words, and tested their affection so that he might reveal the truth. Thus the mother was overcome by the affection of love, which is a fruit of the Spirit.

37. Consider what the prophet says, that He oversees all things. And so Solomon also oversaw, so that he ordered that sword to be brought, because while pretending that he intended to divide the infant, he reflected that the true mother would have more regard for her son than for her comfort, and would set kindness before right, not right before kindness. But that she who feigned the feelings of a mother, blinded by the desire of gaining her end, would think little of the destruction of him in regard to whom she felt no outgoing of tenderness. And so that spiritual man, that he might judge all things (for he that is spiritual judges all things), 1 Corinthians 2:15 sought in the feelings the natural disposition which was concealed in the language, and questioned tenderness that he might set forth the truth. So the mother overcame by the affection of love, which is a fruit of the Spirit.

He judges through a prophet, for the word of wisdom is given by the Spirit; how, then, do people deny that the Spirit can rebuke the world concerning judgment, when He removes doubt from judgment and grants the successful outcome?

38. He judges in a prophet, for the word of wisdom is given by the Spirit; 1 Corinthians 12:8 how, then, do men deny that the Spirit can rebuke the world concerning judgment, Who removes doubt from judgment, and grants the successful issue?

Daniel also, unless he had received the Spirit of God, would never have been able to uncover that lustful adultery and that deceitful lie. When Susanna was attacked by the conspiracy of the elders and saw that the people's minds were swayed by respect for the old men, she found herself without any help, alone among men. Conscious of her chastity, she prayed to God to judge her case. It is written: "The Lord heard her voice when she was being led away to be put to death, and the Lord raised up the Holy Spirit of a young youth whose name was Daniel." So according to the grace of the Holy Spirit that he received, Daniel exposed the contradictory testimony of the deceitful elders, for it was nothing other than the working of divine power that enabled his voice to reveal what their hidden intentions concealed.

39. Daniel also, unless he had received the Spirit of God, would never have been able to discover that lustful adultery, that fraudulent lie. For when Susanna, assailed by the conspiracy of the elders, saw that the mind of the people was moved by consideration for the old men, and destitute of all help, alone among men, conscious of her chastity she prayed God to judge; it is written: The Lord heard her voice, when she was being led to be put to death, and the Lord raised up the Holy Spirit of a young youth, whose name was Daniel. And so according to the grace of the Holy Spirit received by him, he discovered the varying evidence of the treacherous, for it was none other than the operation of divine power, that his voice should make them whose inward feelings were concealed to be known.

Understand, then, the sacred and heavenly miracle of the Holy Spirit. She who preferred to be chaste in herself rather than in the opinion of the people, who chose to risk the reputation of her innocence rather than her modesty, who remained silent when accused and kept quiet when condemned, was content with the judgment of her own conscience. She maintained regard for her modesty even in danger, so that those who could not force her chastity might not appear to have forced her into impertinence. When she called upon the Lord, she received the Spirit, who revealed the hidden consciousness of the elders.

41. Understand, then, the sacred and heavenly miracle of the Holy Spirit. She who preferred to be chaste in herself, rather than in the opinion of the people, she who preferred to hazard [the reputation of] her innocence, rather than her modesty, who when she was accused was silent, when she was condemned held her peace, content with the judgment of her own conscience, who preserved regard for her modesty even in peril, that they who were not able to force her chastity might not seem to have forced her to petulance; when she called upon the Lord, she obtained the Spirit, Who made known the hidden consciousness of the elders.

Let those who are chaste learn not to fear false accusations. For the woman who valued chastity more than life itself did not lose her life, and she kept the glory of her chastity. Similarly, Abraham, once commanded to go to foreign lands, was not held back either by the danger to his wife's modesty or by the fear of death facing him, and he preserved both his own life and his wife's chastity. So no one has ever regretted trusting God, and chastity increased devotion in Sarah, and devotion increased chastity.

42. Let the chaste learn not to dread calumny. For she who preferred chastity to life did not suffer the loss of life, and retained the glory of chastity. So, too, Abraham, once bidden to go to foreign lands, and not being held back either by the danger to his wife's modesty, nor by the fear of death before him, preserved both his own life and his wife's chastity. So no one has ever repented of trusting God, and chastity increased devotion in Sarah, and devotion chastity.

And in case anyone might think that when Scripture says God raised up the Holy Spirit of a young youth, the spirit in him was just a human spirit and not the Holy Spirit, let them read further and they will discover that Daniel received the Holy Spirit, and that is why he prophesied. Finally, the king promoted him because he had the grace of the Spirit. For he says: "You, O Daniel, are able, because the Holy Spirit of God is in you." And further on it is written: "And Daniel was set over them, because an excellent Spirit was in him." And the Spirit of Moses was also distributed to those who were to be judges.

43. And lest any one should perhaps think that, as the Scripture says, God raised up the Holy Spirit of a young youth, the Spirit in him was that of a man, not the Holy Spirit, let him read farther on, and he will find that Daniel received the Holy Spirit, and therefore prophesied. Lastly, too, the king advanced him because he had the grace of the Spirit. For he speaks thus: You, O Daniel, art able, forasmuch as the Holy Spirit of God is in you. Daniel 5:14 And farther on it is written: And Daniel was set over them, because an excellent Spirit was in him. Daniel 6:3 And the Spirit of Moses also was distributed to those who were to be judges. Numbers 11:25

The Son Himself does not judge or punish without the Spirit, so that the same Spirit is called the Sword of the Word. But since the Word is in turn called the Sword of the Spirit, this shows that each has the highest unity of power.

The Son Himself does not judge or punish without the Spirit, so that the same Spirit is called the Sword of the Word. But inasmuch as the Word is in turn called the Sword of the Spirit, the highest unity of power is thereby recognized in each.

But what should we say of the other points? We have heard that the Lord Jesus not only judges in the Spirit but punishes also. For He would not punish Antichrist, whom, as we read, the Lord Jesus shall slay with the Spirit of His mouth, unless He had first judged his deserts. Yet this is not a grace received, but the unity remains undivided, since Christ cannot be without the Spirit, nor the Spirit without Christ. For the unity of the divine physis cannot be divided.

44. But what should we say of the other points? We have heard that the Lord Jesus not only judges in the Spirit but punishes also. For neither would He punish Antichrist, whom, as we read, the Lord Jesus shall slay with the Spirit of His mouth, 2 Thessalonians 2:8 unless He had before judged of his deserts. Yet here is not a grace received, but the unity remains undivided, since neither can Christ be without the Spirit, nor the Spirit without Christ. For the unity of the divine nature cannot be divided.

Since this example is before us—that the Lord Jesus will slay with the Spirit of His mouth—the Spirit is understood to be like the Sword of the Word. In fact, in the Gospel the Lord Jesus Himself says: "I came not to send peace but a sword." He came to give the Spirit, and so there is in His mouth a two-edged sword, which is truly the grace of the Spirit. Therefore, the Spirit is the Sword of the Word.

45. And since that instance comes before us, that the Lord Jesus shall slay with the Spirit of His mouth, the Spirit is understood to be as it were the Sword of the Word. Lastly, in the Gospel also the Lord Jesus Himself says: I came not to send peace but a sword. Matthew 10:34 For He came that He might give the Spirit; and so there is in His mouth a two-edged sword, Revelation 19:15 which is in truth the grace of the Spirit. So the Spirit is the Sword of the Word.

So that you may know there is no inequality but rather a unity of nature, the Word is also the Sword of the Holy Spirit, for it is written: "Taking the shield of faith, by which you may be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the Word of God." Ephesians 6:16-17

46. And that you may know that there is no inequality but unity of nature, the Word also is the Sword of the Holy Spirit, for it is written: Taking the shield of faith, wherewith you may be able to quench all the fiery darts of the wicked one. And take the helmet of Salvation, and the sword of the Spirit, which is the Word of God. Ephesians 6:16-17

Since the Sword of the Word is the Holy Spirit, and the Sword of the Holy Spirit is the Word of God, there is certainly oneness of power in them.

47. Since, then, the Sword of the Word is the Holy Spirit, and the Sword of the Holy Spirit is the Word of God, there is certainly in Them oneness of power.

The unity we mentioned is proved by this: just as the Father is said to be grieved and tempted, so is the Son. The Son was also tempted in the wilderness, where a type of the cross was established in the bronze serpent. But the Apostle says that the Spirit was also tempted there. St. Ambrose concludes from this that the Israelites were led into the promised land by the same Spirit, and that His will and power are one with those of the Father and the Son.

The aforesaid unity is proved hereby, that as the Father is said to be grieved and tempted, so too the Son. The Son was also tempted in the wilderness, where a figure of the cross was set up in the brazen serpent: but the Apostle says that the Spirit also was there tempted. St. Ambrose infers from this that the Israelites were guided into the promised land by the same Spirit, and that His will and power are one with those of the Father and the Son.

We can also see this unity in other passages of Scripture. Ezekiel says to the people of the Jews: And you have grieved Me in all these things, says the Lord. Paul says to the new people in his Epistle: Grieve not the Holy Spirit of God, in Whom you were sealed. Again, Isaiah says of the Jews themselves: But they believed not, but grieved the Holy Spirit. David says of God: They grieved the Most High in the desert, and tempted God in their hearts.

48. And we may behold this unity also in other passages of the Scriptures. For whereas Ezekiel says to the people of the Jews: And you have grieved Me in all these things, says the Lord; Ezekiel 16:43 Paul says to the new people in his Epistle: Grieve not the Holy Spirit of God, in Whom you were sealed. Ephesians 4:30 Again, whereas Isaiah says of the Jews themselves: But they believed not, but grieved the Holy Spirit; Isaiah 63:10 David says of God: They grieved the Most High in the desert, and tempted God in their hearts.

Understand also that while Scripture in other places says the Spirit was tempted and God was tempted, it also says Christ was tempted. For you have the Apostle saying to the Corinthians: Neither let us tempt Christ, as some of them tempted, and perished by serpents. The punishment was just that the adversaries should feel the venom, since they had not venerated the Maker.

49. Understand also that whereas Scripture in other places says that the Spirit was tempted, and that God was tempted, it says also that Christ was tempted; for you have the Apostle saying to the Corinthians: Neither let us tempt Christ, as some of them tempted, and perished by serpents. 1 Corinthians 10:9 Just was the punishment that the adversaries should feel the venom, who had not venerated the Maker.

The Lord wisely ordained that the wounds of those who were bitten should be healed by the lifting up of the bronze serpent, for the bronze serpent is a type of the Cross. Although Christ was lifted up in His flesh, the Apostle was crucified to the world and the world to him in Christ, for he says: "The world has been crucified unto me, and I unto the world" (Galatians 6:14). So the world was crucified in its temptations, and therefore not a real but a bronze serpent was hung up, because the Lord took on the likeness of a sinner—in the reality of His Body, but without the reality of sin. By imitating a serpent through the deceptive appearance of human weakness and casting off the outer skin of the flesh, He destroyed the cunning of the true serpent. Therefore, in the Cross of the Lord, which came to help humanity by avenging temptation, I who accept the medicine of the Trinity recognize in the wicked the offense against the Trinity.

50. And well did the Lord ordain that by the lifting up of the brazen serpent the wounds of those who were bitten should be healed; for the brazen serpent is a type of the Cross; for although in His flesh Christ was lifted up, yet in Him was the Apostle crucified to the world and the world to him; for he says: The world has been crucified unto me, and I unto the world. Galatians 6:14 So the world was crucified in its allurements, and therefore not a real but a brazen serpent was hanged; because the Lord took on Him the likeness of a sinner, in the truth, indeed, of His Body, but without the truth of sin, that imitating a serpent through the deceitful appearance of human weakness, having laid aside the slough of the flesh, He might destroy the cunning of the true serpent. And therefore in the Cross of the Lord, which came to man's help in avenging temptation, I, who accept the medicine of the Trinity, recognize in the wicked the offense against the Trinity.

51. Therefore, when you find in the book of Moses that the Lord, being tempted, sent serpents against the Jewish people, you must either confess the unity of the Father, Son, and Holy Spirit in the divine Majesty, or certainly when the apostle's writing says that the Spirit was tempted, it undoubtedly identified the Spirit by the name of Lord. But the apostle, writing to the Hebrews, says that the Spirit was tempted, for you find this: "Therefore the Holy Spirit says: Today if you hear His voice, do not harden your hearts, as in the provocation on the day of temptation in the wilderness, where your fathers tempted Me, tested Me, and saw My works. For forty years I was near to this generation and said: They always go astray in their heart; but they did not know My ways, as I swore in My wrath, If they shall enter into My rest."

51. Therefore when you find in the book of Moses, that the Lord being tempted sent serpents on the people of the Jews, it is necessary that you either confess the Unity of the Father, Son, and Holy Spirit in the Divine Majesty, or certainly when the writing of the Apostle says that the Spirit was tempted, it undoubtedly pointed out the Spirit by the name of Lord. But the Apostle writing to the Hebrews says that the Spirit was tempted, for you find this: Wherefore the Holy Ghost says this: Today if you shall hear His voice, harden not your hearts, like as in the provocation in the day of temptation in the wilderness, where your fathers tempted Me, proved Me, and saw My works. Forty years was I near to this generation and said: They always err in their heart; but they did not know My ways, as I swore in My wrath, If they shall enter into My rest. Hebrews 3:7-11

Therefore, according to the Apostle, the Spirit was tempted. If He was tempted, then He was certainly also the one guiding the Jewish people into the promised land, as Scripture says: "For He led them through the deep, as a horse through the wilderness, and they labored not, and like the cattle through the plain. The Spirit came down from the Lord and guided them." And He certainly provided them with the gentle rain of heavenly food, making fruitful with His abundant shower that daily harvest which the earth had not produced and no farmer had planted.

52. Therefore, according to the Apostle, the Spirit was tempted. If He was tempted, He also certainly was guiding the people of the Jews into the land of promise, as it is written: For He led them through the deep, as a horse through the wilderness, and they laboured not, and like the cattle through the plain. The Spirit came down from the Lord and guided them. Isaiah 63:13-14 And He certainly ministered to them the calm rain of heavenly food, He with fertile shower made fruitful that daily harvest which earth had not brought forth, and husbandman had not sown.

Now let's examine these points one at a time. God had promised rest to the Jews, and the Spirit calls that rest His own. God the Father says that He was tempted by the unbelieving, and the Spirit says that He was tempted by the same people, because there is one temptation by which the one Godhead of the Trinity was tempted by the unbelieving. God condemns the people of the Jews so that they cannot enter the land flowing with milk and honey—that is, the rest of the resurrection—and the Spirit condemns them by the same decree: "If they shall enter into My rest." It is therefore the decree of one Will, the excellence of one Power.

53. Now let us look at these points one by one. God had promised rest to the Jews; the Spirit calls that rest His. God the Father relates that He was tempted by the unbelieving, and the Spirit says that He was tempted by the same, for the temptation is one wherewith the one Godhead of the Trinity was tempted by the unbelieving. God condemns the people of the Jews, so that they cannot attain to the land flowing with milk and honey, that is, to the rest of the resurrection; and the Spirit condemns them by the same decree: If they shall enter into My rest. It is, then, the decree of one Will, the excellency of one Power.

That the Holy Spirit is provoked is demonstrated by the words of Saint Peter, which show that the Spirit of God is one and the same as the Spirit of the Lord. This is confirmed both by other passages and by referring to the same apostle's judgment on Ananias and Sapphira. From this it is argued that the union of the Holy Spirit with the Father and the Son, as well as His own divinity, is proved.

That the Holy Spirit is provoked is proved by the words of St. Peter, in which it is shown that the Spirit of God is one and the same as the Spirit of the Lord, both by other passages and by reference to the sentence of the same Apostle on Ananias and Sapphira, whence it is argued that the union of the Holy Spirit with the Father and the Son, as well as His own Godhead, is proved.

Perhaps someone might say that this passage cannot be applied specifically to the Holy Spirit, if the same Apostle Peter had not taught us elsewhere that the Holy Spirit can be tempted by our sins. You will find that the wife of Ananias is addressed in this way: "Why have you agreed together to tempt the Spirit of the Lord?" (Acts 5:9). The Spirit of the Lord is the very Spirit of God, for there is one Holy Spirit, just as the Apostle Paul also taught, saying: "But you are not in the flesh, but in the Spirit, if the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is none of His" (Romans 8:9). He first mentioned the Spirit of God and immediately added that the same Spirit is the Spirit of Christ. And having spoken of the Spirit, so that we might understand that where the Holy Spirit is, there is Christ, he added: "But if Christ is in you" (Romans 8:10).

54. Perhaps, however, some one might say that this passage cannot be specially applied to the Holy Spirit, had not the same Apostle Peter taught us in another place that the Holy Ghost can be tempted by our sins, for you find that the wife of Ananias is thus addressed: Why have you agreed together to tempt the Spirit of the Lord? Acts 5:9 For the Spirit of the Lord is the very Spirit of God; for there is one Holy Spirit, as also the Apostle Paul taught, saying: But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwells in you. But if any man has not the Spirit of Christ, he is none of His. Romans 8:9 He first mentioned the Spirit of God and immediately adds that the Same is the Spirit of Christ. And having spoken of the Spirit, that we might understand that where the Holy Spirit is there is Christ, he added: But if Christ be in you. Romans 8:10

55. Then, in the same way as we understand here that where the Spirit is, there also is Christ, so elsewhere he shows that where Christ is, there also is the Holy Spirit. For having said, "Do you seek a proof of Christ Who speaks in me?" he says elsewhere, "For I think that I also have the Spirit of God." The Unity, then, is inseparable, for by the testimony of Scripture, where either the Father or the Son or the Holy Spirit is designated, there is all the fullness of the Trinity.

55. Then, in the same way as we here understand that where the Spirit is there also is Christ; so also, elsewhere, he shows that where Christ is, there also is the Holy Spirit. For having said: Do you seek a proof of Christ Who speaks in me? 2 Corinthians 13:3 he says elsewhere: For I think that I also have the Spirit of God. 1 Corinthians 7:40 The Unity, then, is inseparable, for by the testimony of Scripture where either the Father or the Son or the Holy Spirit is designated, there is all the fullness of the Trinity.

Peter himself, in the passage we have cited, spoke first of the Holy Spirit and then called Him the Spirit of the Lord, for you read as follows: "Ananias, why has Satan filled your heart to lie to the Holy Spirit and to deal fraudulently concerning the price of the field? While it remained, did it not continue to be your own, and when sold, was it not in your power? Why have you conceived this wickedness in your heart? You have not lied to men but to God." And later he says to the wife: "Why have you agreed together to tempt the Spirit of the Lord?"

56. But Peter himself in the instance we have brought forward spoke first of the Holy Spirit, and then called Him the Spirit of the Lord, for you read as follows: Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to deal fraudulently concerning the price of the field? While it remained did it not continue your own, and when sold was it not in your power? Why have you conceived this wickedness in your heart? You have not lied unto men but unto God. Acts 5:3-4 And below he says to the wife: Why have you agreed together to tempt the Spirit of the Lord? Acts 5:5

First, we understand that he called the Holy Spirit the Spirit of the Lord. Then, since he mentioned the Holy Spirit first and added "You have not lied to men but to God," you must necessarily either understand the oneness of the Godhead in the Holy Spirit, since when the Holy Spirit is tempted a lie is told to God; or, if you try to exclude the oneness of the Godhead, you yourself according to the words of Scripture certainly believe Him to be God.

57. First, we understand that he called the Holy Spirit the Spirit of the Lord. Then, since he mentioned first the Holy Spirit and added: You have not lied unto men but unto God, you must necessarily either understand the oneness of the Godhead in the Holy Spirit, since when the Holy Spirit is tempted a lie is told to God; or, if you endeavour to exclude the oneness of the Godhead, you yourself according to the words of Scripture certainly believe Him to be God.

If we understand that these statements are used about both the Spirit and the Father, we clearly see the unity of truth and knowledge in God the Father and the Holy Spirit, because falsehood is detected equally by the Holy Spirit and by God the Father. But if we have received every truth concerning the Spirit, why do you, faithless person, try to deny what you read? Confess, then, either the oneness of the Godhead of the Father, the Son, and the Holy Spirit, or the Godhead of the Holy Spirit. Whichever you say, you will have affirmed each in God, for both the Unity upholds the Godhead and the Godhead upholds the Unity.

58. For if we understand that these expressions are used both of the Spirit and of the Father, we certainly observe the unity of truth and knowledge in God the Father and the Holy Spirit, for falsehood is discovered alike by the Holy Spirit and by God the Father. But if we have received each truth concerning the Spirit, why do you, faithless man, attempt to deny what you read? Confess, then, either the oneness of the Godhead of the Father, of the Son, and of the Holy Spirit, or the Godhead of the Holy Spirit. Whichever you say, you will have said each in God, for both the Unity upholds the Godhead and the Godhead the Unity

The Divinity of the Holy Spirit is supported by a passage from St. John. Heretics erased this passage, but their attempt is pointless, since their lack of faith can be proven all the more easily because of it. The flow of the surrounding text is examined to show that this passage refers to the Spirit. Anyone who is born again is born of the Spirit—the same Spirit from whom Christ Himself is believed to have been born and born again. Furthermore, the Godhead of the Spirit is demonstrated from two testimonies of St. John. Finally, an explanation is given of how the Spirit, the water, and the blood are called witnesses.

The Divinity of the Holy Spirit is supported by a passage of St. John. This passage was, indeed, erased by heretics, but it is a vain attempt, since their faithlessness could thereby more easily be convicted. The order of the context is considered in order that this passage may be shown to refer to the Spirit. He is born of the Spirit who is born again of the same Spirit, of Whom Christ Himself is believed to have been born and born again. Again, the Godhead of the Spirit is inferred from two testimonies of St. John; and lastly, it is explained how the Spirit, the water, and the blood are called witnesses.

Nor does Scripture bear witness to the θεότης—that is, the Godhead—of the Holy Spirit in this passage alone. The Lord Himself also said in the Gospel: "The Spirit is God." You Arians acknowledge so clearly that this statement refers to the Spirit that you remove it from your copies. Would that you had removed it only from yours and not also from the Church's! For when Auxentius had seized the Church of Milan with the arms and forces of impious unbelief, the Church of Sirmium was attacked by Valens and Ursatius, whose bishops failed in faith. This falsehood and sacrilege of yours was discovered in the ecclesiastical books. And it may be that you did the same thing in the past.

59. Nor does the Scripture in this place alone bear witness to the θεότης, that is, the Godhead of the Holy Spirit; but also the Lord Himself said in the Gospel: The Spirit is God. Which passage you, Arians, so expressly testify to be said concerning the Spirit, that you remove it from your copies, and would that it were from yours and not also from those of the Church! For at the time when Auxentius had seized the Church of Milan with the arms and forces of impious unbelief, the Church of Sirmium was attacked by Valens and Ursatius, when their priests [i.e. bishops] failed in faith; this falsehood and sacrilege of yours was found in the ecclesiastical books. And it may chance that you did the same in the past.

The Arians have been able to erase the letters, but they could not destroy the faith. That erasure exposed them even more, that erasure condemned them even more. They were unable to eliminate the truth, but that erasure removed their names from the book of life. Why was the passage removed, "For God is a Spirit," if it did not refer to the Spirit? If you insist that this statement refers to God the Father, then you who think it should be erased are consequently denying God the Father. Choose whichever position you want—either way, the trap of your own impiety will ensnare you, since you confess yourselves to be pagans by denying that either the Father or the Spirit is God. Therefore your confession, in which you have erased the Word of God, remains as evidence against you, while you fear the original text.

60. And you have indeed been able to blot out the letters, but could not remove the faith. That erasure betrayed you more, that erasure condemned you more; and you were not able to obliterate the truth, but that erasure blotted out your names from the book of life. Why was the passage removed, For God is a Spirit, if it did not pertain to the Spirit? For if you will have it that the expression is used of God the Father, you, who think it should be erased, deny, in consequence, God the Father. Choose which you will, in each the snare of your own impiety will bind you if you confess yourselves to be heathen by denying either the Father or the Spirit to be God. Therefore your confession wherein you have blotted out the Word of God remains, while you fear the original.

You have indeed erased it in your hearts and minds, but the Word of God is not erased, the Holy Spirit is not erased, but turns away from ungodly minds. It is not grace that is blotted out, but iniquity, for it is written: I am He, I am He that blot out your iniquities. Finally, Moses, making intercession for the people, says: Blot me out of Your book, if You do not spare this people. Yet he was not blotted out, because he had no iniquity, but grace poured forth.

61. You have blotted it out, indeed, in your breasts and minds, but the Word of God is not blotted out, the Holy Spirit is not blotted out, but turns away from impious minds; not grace but iniquity is blotted out; for it is written: I am He, I am He that blot out your iniquities. Isaiah 43:25 Lastly, Moses, making request for the people, says: Blot me out of Your book, if You spare not this people. Exodus 32:32 And yet he was not blotted out, because he had no iniquity, but grace flowed forth.

You are therefore convicted by your own confession that you cannot say it was done with wisdom but with cunning. For through cunning you know that you are convicted by the evidence of that passage, and that your arguments cannot stand against that testimony. For from where else could the meaning of that place be derived, since the entire context of the passage concerns the Spirit?

62. You are, then, convicted by your own confession that you cannot say it was done with wisdom but with cunning. For by cunning you know that you are convicted by the evidence of that passage, and that your arguments cannot apply against that testimony. For whence else could the meaning of that place be derived, since the whole tenour of the passage is concerning the Spirit?

Nicodemus asks about regeneration, and the Lord answers: "Truly, truly, I say to you, unless a man is born again by water and the Spirit, he cannot enter into the kingdom of God." And to show that there is one birth according to the flesh and another according to the Spirit, He added: "What is born of the flesh is flesh, because it is born of the flesh; and what is born of the Spirit is Spirit, because the Spirit is God." Follow the whole course of the passage, and you will find that God has shut out your false teaching by the completeness of His statement: "Do not marvel," He says, "that I said, 'You must be born again.' The Spirit breathes where He wills, and you hear His voice, but do not know where He comes from or where He goes; so it is with everyone who is born of the Spirit."

63. Nicodemus enquires about regeneration, and the Lord replies: Verily, verily, I say unto you, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God. John 3:5 And that He might show that there is one birth according to the flesh, and another according to the Spirit, He added: That which is born of the flesh is flesh, because it is born of the flesh; and that which is born of the Spirit is Spirit, because the Spirit is God. Follow out the whole course of the passage, and you will find that God has shut out your impiety by the fullness of His statement: Marvel not, says He, that I said, You must be born again. The Spirit breathes where He lists, and you hear His voice, but know not whence He comes or whither He goes, so is every one who is born of the Spirit. John 3:7-8

Who is the one born of the Spirit and made Spirit, if not the one who is renewed in the spirit of his mind? This is certainly the person who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the washing of regeneration and renewal of the Holy Spirit. And elsewhere the Apostle Peter says: You shall be baptized with the Holy Spirit. For who is baptized with the Holy Spirit except the one who is born again through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit, Verily, verily, I say unto you, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God. And so He declared that we are born of Him in the latter case, through Whom He said we were born in the former. This is the Lord's statement; I rely on what is written, not on argument.

64. Who is he who is born of the Spirit, and is made Spirit, but he who is renewed in the Spirit of his mind? Ephesians 4:23 This certainly is he who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. Titus 3:5 And elsewhere the Apostle Peter says: You shall be baptized with the Holy Spirit. Acts 11:16 For who is he that is baptized with the Holy Spirit but he who is born again through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit, Verily, verily, I say unto you, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God. And therefore He declared that we are born of Him in the latter case, through Whom He said that we were born in the former. This is the sentence of the Lord; I rest on what is written, not on argument.

I ask, however, why—if there is no doubt that we are born again by the Holy Spirit—there should be any doubt that we are born of the Holy Spirit, since the Lord Jesus Himself was both born and born again of the Holy Spirit. And if you confess that He was born of the Holy Spirit, because you cannot deny it, but deny that He was born again, it is great foolishness to confess what belongs uniquely to God, and deny what is shared with human beings. Therefore what was said to the Jews applies well to you: If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?

65. I ask, however, why, if there be no doubt that we are born again by the Holy Spirit, there should be any doubt that we are born of the Holy Spirit, since the Lord Jesus Himself was both born and born again of the Holy Spirit. And if you confess that He was born of the Holy Spirit, because you are not able to deny it, but deny that He was born again, it is great folly to confess what is peculiar to God, and deny what is common to men. And therefore that is well said to you which was said to the Jews: If I told you earthly things and you believe not, how shall you believe if I tell you heavenly things? John 3:12

Yet we find that each passage is written in Greek in such a way that He did not say "through the Spirit" but "of the Spirit." For it reads: ἀ μήν, ἀμήν, λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὓδατος και Πνεύματος, that is, of water and the Spirit. Therefore, since one should not doubt that what is born of the Spirit is written concerning the Holy Spirit, there is no doubt that the Holy Spirit is also God, according to what is written: the Spirit is God.

66. And yet we find each passage so written in Greek, that He said not, through the Spirit, but of the Spirit. For it stands thus: ἀ μήν, ἀμήν, λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὓδατος και Πνεύματος, that is, of water and the Spirit. Therefore, since one ought not to doubt that that which is born of the Spirit is written of the Holy Spirit; there is no doubt but that the Holy Spirit also is God, according to that which is written, the Spirit is God.

However, the same Evangelist makes it clear that he wrote this concerning the Holy Spirit when he says elsewhere: Jesus Christ came by water and blood, not in the water only, but by water and blood. And the Spirit bears witness, because the Spirit is truth; for there are three witnesses, the Spirit, the water, and the blood; and these three are one.

67. But the same Evangelist, that he might make it plain that he wrote this concerning the Holy Spirit, says elsewhere: Jesus Christ came by water and blood, not in the water only, but by water and blood. And the Spirit bears witness, because the Spirit is truth; for there are three witnesses, the Spirit, the water, and the blood; and these three are one.

Here is how they are witnesses: The Spirit renews the mind, the water serves for the washing, and the blood refers to the price. For the Spirit made us children by adoption, the water of the sacred Font washed us, and the blood of the Lord redeemed us. So we receive one invisible and one visible testimony in a spiritual sacrament, for the Spirit himself bears witness to our spirit. Though the fullness of the sacrament is present in each, there is still a distinction of office; so where there is a distinction of office, there certainly is not equality of witness.

68. Hear how they are witnesses: The Spirit renews the mind, the water is serviceable for the laver, and the blood refers to the price. For the Spirit made us children by adoption, the water of the sacred Font washed us, the blood of the Lord redeemed us. So we obtain one invisible and one visible testimony in a spiritual sacrament, for the Spirit Himself bears witness to our spirit. Romans 8:16 Though the fullness of the sacrament be in each, yet there is a distinction of office; so where there is distinction of office, there certainly is not equality of witness.

Some have objected that when St. John says "The Spirit is God," he is referring to God the Father, since Christ later declares that God is to be worshipped in Spirit and in truth. The answer is, first, that the word "Spirit" sometimes means spiritual grace. Second, it can be shown that if they insist the Person of the Holy Spirit is meant by the phrase "in Spirit," and therefore deny that adoration is due to Him, the same argument would work equally against the Son. Since countless passages prove that the Son is to be worshipped, we understand from this that the same principle applies to the Spirit. Why are we commanded to fall down before His footstool? Because this signifies the Lord's Body, and since the Spirit was the Maker of this, it follows that He is to be worshipped. Yet it does not follow that Mary is to be worshipped. Therefore the worship of the Spirit is not eliminated, but His union with the Father is expressed when it is said that the Father is to be worshipped in Spirit. This point is supported by similar expressions.

The objection has been made, that the words of St. John, The Spirit is God, are to be referred to God the Father; since Christ afterwards declares that God is to be worshipped in Spirit and in truth. The answer is, first, that by the word Spirit is sometimes meant spiritual grace; next, it is shown that, if they insist that the Person of the Holy Spirit is signified by the words in Spirit, and therefore deny that adoration is due to Him, the argument tells equally against the Son; and since numberless passages prove that He is to be worshipped, we understand from this that the same rule is to be laid down as regards the Spirit. Why are we commanded to fall down before His footstool? Because by this is signified the Lord's Body, and as the Spirit was the Maker of this, it follows that He is to be worshipped, and yet it does not accordingly follow that Mary is to be worshipped. Therefore the worship of the Spirit is not done away with, but His union with the Father is expressed, when it is said that the Father is to be worshipped in Spirit, and this point is supported by similar expressions.

But perhaps reference may be made to the fact that in a later passage of the same book, the Lord again said that God is Spirit, but spoke of God the Father. For you have this passage in the Gospel: "The hour now is, when the true worshippers shall worship the Father in Spirit and truth, for such also does the Father seek. God is Spirit, and they that worship Him must worship in Spirit and truth" (John 4:23-24). By this passage you wish not only to deny the divinity of the Holy Spirit, but also to deduce a subjection of the Spirit from the fact that God is worshipped in Spirit.

69. But perhaps reference may be made to the fact that in a later passage of the same book, the Lord again said that God is Spirit, but spoke of God the Father. For you have this passage in the Gospel: The hour now is, when the true worshippers shall worship the Father in Spirit and truth, for such also does the Father seek. God is Spirit, and they that worship Him must worship in Spirit and truth. John 4:23-24 By this passage you wish not only to deny the divinity of the Holy Spirit, but also, from God being worshipped in Spirit, deduce a subjection of the Spirit.

I will respond briefly to this point: the word "Spirit" is often used to refer to the grace of the Spirit, as the Apostle also said: "For the Spirit Himself intercedes for us with groanings which cannot be uttered" (Romans 8:26). This means the grace of the Spirit, unless perhaps you think you have been able to hear the actual groanings of the Holy Spirit. Therefore, here too God is worshipped not in the wickedness of the heart, but in the grace of the Spirit. For wisdom does not enter into a malicious soul (Wisdom 1:4), because no one can call Jesus Lord except in the Holy Spirit (1 Corinthians 12:3). And immediately afterward he adds: "Now there are diversities of gifts" (1 Corinthians 12:4).

70. To which point I will briefly answer that Spirit is often put for the grace of the Spirit, as the Apostle also said: For the Spirit Himself intercedes for us with groanings which cannot be uttered; Romans 8:26 that is, the grace of the Spirit, unless perchance you have been able to hear the groanings of the Holy Spirit. Therefore here too God is worshipped, not in the wickedness of the heart, but in the grace of the Spirit. For into a malicious soul wisdom does not enter, Wisdom 1:4 because no one can call Jesus Lord but in the Holy Spirit. 1 Corinthians 12:3 And immediately he adds: Now there are diversities of gifts. 1 Corinthians 12:4

Now this cannot relate to the fullness of the Spirit, nor to any division of the Spirit. For the human mind does not grasp His fullness, nor is He divided into any portions of Himself. Rather, He pours into the soul the gift of spiritual grace, in which God is worshipped just as He is also worshipped in truth, since no one worships Him except the person who receives the truth of His Godhead with devout affection. And certainly that person does not apprehend Christ according to prosopon, nor the Holy Spirit according to prosopon.

71. Now this cannot pertain to the fullness, nor to the dividing of the Spirit; for neither does the mind of man grasp His fullness, nor is He divided into any portions of Himself; but He pours into [the soul] the gift of spiritual grace, in which God is worshipped as He is also worshipped in truth, for no one worships Him except he who drinks in the truth of His Godhead with pious affection. And he certainly does not apprehend Christ as it were personally, nor the Holy Spirit personally.

If you think this statement refers specifically to Christ and the Spirit as persons, then God is worshipped in truth in the same way that He is worshipped in Spirit. Therefore, either there is a similar subordination—which God forbid you should believe, meaning the Son is not worshipped—or, which is the truth, there is a similar grace of Unity, and the Spirit is worshipped.

72. Or if you think that this is said as it were personally of Christ and of the Spirit, then God is worshipped in truth in like manner as He is worshipped in Spirit. There is therefore either a like subjection, which God forbid that you should believe, and the Son is not worshipped; or, which is true, there is a like grace of Unity, and the Spirit is worshipped.

Let us draw our conclusions here and put an end to the impious questions of the Arians. For if they say that the Spirit is therefore not to be worshipped because God is worshipped in Spirit, then let them also say that the Truth is not to be worshipped, because God is worshipped in truth. For although there are many truths, since it is written: Truths are diminished from the sons of men, yet they are given by the Divine Truth, which is Christ, who says: I am the Way, the Truth, and the Life. If therefore they understand the truth in this passage according to custom, let them also understand the grace of the Spirit, and there is no stumbling block; or if they receive Christ as the Truth, let them deny that He is to be worshipped.

73. Let us then here draw our inferences and put an end to the impious questionings of the Arians. For if they say that the Spirit is therefore not to be worshipped because God is worshipped in Spirit, let them then say that the Truth is not to be worshipped, because God is worshipped in truth. For although there be many truths, since it is written: Truths are minished from the sons of men; yet they are given by the Divine Truth, which is Christ, Who says: I am the Way, the Truth, and the Life. John 14:6 If therefore they understand the truth in this passage from custom, let them also understand the grace of the Spirit, and there is no stumbling; or if they receive Christ as the Truth, let them deny that He is to be worshipped.

However, they are proven wrong by the actions of devout believers and by the witness of the Scriptures. For Mary worshipped Christ, and because of this she was appointed to announce the Resurrection to the apostles, releasing the ancient curse and the great offense inherited from womankind. The Lord accomplished this in a symbolic way, so that where sin had greatly increased, grace might increase even more. And rightly is a woman appointed as messenger to men, so that she who first brought the message of sin to man should first bring the message of the Lord's grace.

74. But they are refuted by the acts of the pious, and by the course of the Scriptures. For Mary worshipped Christ, and therefore is appointed to be the messenger of the Resurrection to the apostles, John 20:17-18 loosening the hereditary bond, and the huge offense of womankind. For this the Lord wrought mystically, that where sin had exceedingly abounded, grace might more exceedingly abound. Romans 5:20 And rightly is a woman appointed [as messenger] to men; that she who first had brought the message of sin to man should first bring the message of the grace of the Lord.

The apostles worshipped Christ, and therefore those who bore witness to the faith received authority concerning the faith. And the angels worshipped, of whom it is written: "And let all His angels worship Him." (Hebrews 1:6)

75. And the apostles worshipped; and therefore they who bore the testimony of the faith received authority as to the faith. And the angels worshipped, of whom it is written: And let all His angels worship Him. Hebrews 1:6

76. But they worship not only His Godhead but also His Footstool, as it is written: And worship His footstool, for it is holy. Or if they deny that in Christ the mysteries of His Incarnation are also to be worshipped—in which we see certain clear traces of His Godhead and certain paths of the Heavenly Word—let them read that even the apostles worshipped Him when He rose again in the glory of His Flesh.

76. But they worship not only His Godhead but also His Footstool, as it is written: And worship His footstool, for it is holy. Or if they deny that in Christ the mysteries also of His Incarnation are to be worshipped, in which we observe as it were certain express traces of His Godhead, and certain ways of the Heavenly Word; let them read that even the apostles worshipped Him when He rose again in the glory of His Flesh. Matthew 28:17

Therefore, if it doesn't diminish Christ at all that God is worshipped in Christ—since Christ too is worshipped—then it certainly doesn't diminish the Spirit either that God is worshipped in the Spirit, for the Spirit is also worshipped, as the Apostle has said: "We serve the Spirit of God" (Philippians 3:3). The one who serves also worships, as it is said in an earlier passage: "You shall worship the Lord your God, and Him only shall you serve" (Deuteronomy 6:13).

77. Therefore if it do not at all detract from Christ, that God is worshipped in Christ, for Christ too is worshipped; it certainly also detracts nothing from the Spirit that God is worshipped in the Spirit, for the Spirit also is worshipped, as the Apostle has said: We serve the Spirit of God, Philippians 3:3 for he who serves worships also, as it is said in an earlier passage: You shall worship the Lord your God, and Him only shall you serve. Deuteronomy 6:13

However, to prevent anyone from perhaps seeming to evade the example we have put forward, let us consider in what way the prophet's statement, "Worship His Footstool," appears to refer to the mystery of the divine Incarnation, for we must not judge the footstool by human custom. For God has no body, nor is He anything other than beyond measure, so that we should think a footstool was placed as a support for His feet. And we read that nothing besides God is to be worshipped, for it is written: "You shall worship the Lord your God, and Him only shall you serve." How, then, could the prophet, raised under the Law and instructed in the Law, give a command contrary to the Law? The question, then, is not unimportant, and so let us more carefully consider what the footstool is. For we read elsewhere: "The heaven is My throne, and the earth the footstool of My feet." But the earth is not to be worshipped by us, for it is a creature of God.

78. But lest any one should perchance seem to elude the instance we have adduced, let us consider in what manner that which the prophet says, Worship His Footstool, appears to refer to the mystery of the divine Incarnation, for we must not estimate the footstool from the custom of men. For neither has God a body, neither is He other than beyond measure, that we should think a footstool was laid down as a support for His feet. And we read that nothing besides God is to be worshipped, for it is written: You shall worship the Lord your God, and Him only shall you serve. How, then, should the prophet, brought up under the Law, and instructed in the Law, give a precept against the Law? The question, then, is not unimportant, and so let us more diligently consider what the footstool is. For we read elsewhere: The heaven is My throne, and the earth the footstool of My feet. Isaiah 66:1 But the earth is not to be worshipped by us, for it is a creature of God.

Let us now consider whether the prophet is saying that the earth to be worshipped is the one the Lord Jesus took upon himself when he assumed flesh. Therefore, by footstool we understand earth, but by earth we understand the Flesh of Christ, which we also adore today in the mysteries, and which the apostles, as we mentioned above, adored in the Lord Jesus. For Christ is not divided but is one; nor, when he is adored as the Son of God, is he denied to have been born of the Virgin. Since, then, the mystery of the Incarnation is to be adored, and the Incarnation is the work of the Spirit, as it is written, "The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you, and that Holy Thing which shall be born of you shall be called the Son of God" (Luke 1:35), without doubt the Holy Spirit also is to be adored, since he who according to the flesh was born of the Holy Spirit is adored.

79. Let us, however, see whether the prophet does not say that that earth is to be worshipped which the Lord Jesus took upon Him in assuming flesh. And so, by footstool is understood earth, but by the earth the Flesh of Christ, which we this day also adore in the mysteries, and which the apostles, as we said above, adored in the Lord Jesus; for Christ is not divided but is one; nor, when He is adored as the Son of God, is He denied to have been born of the Virgin. Since, then, the mystery of the Incarnation is to be adored, and the Incarnation is the work of the Spirit, as it is written, The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you, and that Holy Thing Which shall be born of you shall be called the Son of God, Luke 1:35 without doubt the Holy Spirit also is to be adored, since He Who according to the flesh was born of the Holy Spirit is adored.

And let no one apply this to the Virgin Mary; Mary was the temple of God, not the God of the temple. Therefore, He alone is to be worshipped who was working in His temple.

80. And let no one divert this to the Virgin Mary; Mary was the temple of God, not the God of the temple. And therefore He alone is to be worshipped Who was working in His temple.

81. So the fact that God is worshipped in Spirit does not contradict our argument, because the Spirit also is worshipped. Though if we examine the actual words, what else should we understand in the Father, the Son, and the Holy Spirit except the unity of the same power? For what does "must worship in Spirit and in truth" mean? However, if you do not interpret this as referring to the grace of the Spirit and the true faith of conscience, but rather—as we said—according to prosopon (if indeed this word prosopon is suitable to express the Divine Majesty), you must understand it as referring to Christ and to the Spirit.

81. It makes, then, nothing against our argument that God is worshipped in Spirit, for the Spirit also is worshipped. Although if we consider the words themselves, what else ought we to understand in the Father, the Son, and the Holy Spirit, but the unity of the same power. For what is must worship in Spirit and in truth? If, however, you do not refer this to the grace of the Spirit, nor the true faith of conscience; but, as we said, personally (if indeed this word person is fit to express the Divine Majesty), you must take it of Christ and of the Spirit.

What does it mean, then, that the Father is worshipped in Christ, except that the Father is in Christ, the Father speaks in Christ, and the Father abides in Christ? Not as a body in a body, for God is not a body, nor as confused in confused, but as the true in the true, God in God, Light in Light—as the eternal Father in the co-eternal Son. So this does not mean a bodily ingrafting, but unity of power. Therefore, by unity of power, Christ is jointly worshipped in the Father when God the Father is worshipped in Christ. In the same way, then, by unity of the same power the Spirit is jointly worshipped in God when God is worshipped in the Spirit.

82. What means, then, the Father is worshipped in Christ, except that the Father is in Christ, and the Father speaks in Christ, and the Father abides in Christ. Not, indeed, as a body in a body, for God is not a body; nor as a confused mixture [ confusus in confuso], but as the true in the true, God in God, Light in Light; as the eternal Father in the co-eternal Son. So not an ingrafting of a body is meant, but unity of power. Therefore, by unity of power, Christ is jointly worshipped in the Father when God the Father is worshipped in Christ. In like manner, then, by unity of the same power the Spirit is jointly worshipped in God, when God is worshipped in the Spirit.

Let us examine the force of that word and expression more carefully, and draw out its proper meaning from other passages. Scripture says, "You have made them all in wisdom." Are we to understand here that Wisdom had no part in the things that were made? But "all things were made by Him." And David says, "By the Word of the Lord were the heavens established." So then, the one who calls the Son of God the maker even of heavenly things has also clearly said that all things were made in the Son, so that in the renewal of His works He might in no way separate the Son from the Father, but unite Him to the Father.

83. Let us investigate the force of that word and expression more diligently, and deduce its proper meaning from other passages. You have, it is said, made them all in wisdom. Do we here understand that Wisdom was without a share in the things that were made? But all things were made by Him. John 1:3 And David says: By the Word of the Lord were the heavens established. So, then, he himself who calls the Son of God the maker even of heavenly things, has also plainly said that all things were made in the Son, that in the renewal of His works He might by no means separate the Son from the Father, but unite Him to the Father.

Paul also says: "For in Him were all things created in the heavens and in the earth, visible and invisible." Does he, then, when he says "in Him," deny that they were made through Him? Certainly he did not deny it but affirmed it. And furthermore he says in another place: "One Lord Jesus, through Whom are all things." In saying, then, "through Him," has he denied that all things were made in Him, through Whom he says that all things exist? These words, "in Him" and "with Him," have this force: that by them is understood one and alike in all respects, not contrary. He also made this clear further on, saying: "All things have been created through Him and in Him;" for, as we said above, Scripture witnesses that these three expressions—"with Him," and "through Him," and "in Him"—are equivalent in Christ. For you read that all things were made through Him and in Him.

84. Paul, too, says: For in Him were all things created in the heavens and in the earth, visible and invisible. Colossians 1:16 Does he, then, when he says, in Him, deny that they were made through Him? Certainly he did not deny but affirmed it. And further he says in another place: One Lord Jesus, through Whom are all things. 1 Corinthians 8:6 In saying, then, through Him, has he denied that all things were made in Him, through Whom he says that all things exist? These words, in Him and with Him, have this force, that by them is understood one and like in all respects, not contrary. Which he also made clear farther on, saying: All things have been created through Him and in Him; Colossians 1:16 for, as we said above, Scripture witnesses that these three expressions, with Him, and through Him, and in Him, are equivalent in Christ. For you read that all things were made through Him and in Him.

Understand also that the Father was with Him, and He was with the Father, when all things were being made. Wisdom says: When He was preparing the heavens I was with Him, when He was making the fountains of waters. And in the Old Testament the Father, by saying, Let Us make, showed that the Son was to be worshipped with Himself as the Maker of all things. Just as those things are said to have been created in the Son, of which the Son is recognized as the Creator, so too, when God is said to be worshipped in truth by the proper meaning of the word itself often expressed in the same manner it ought to be understood that the Son too is worshipped. In the same way the Spirit is also worshipped because God is worshipped in Spirit. Therefore the Father is worshipped both with the Son and with the Spirit, because the Trinity is worshipped.

85. Learn also that the Father was with Him, and He with the Father, when all things were being made. Wisdom says: When He was preparing the heavens I was with Him, when He was making the fountains of waters. Proverbs 8:27 And in the Old Testament the Father, by saying, Let Us make, Genesis 1:26 showed that the Son was to be worshipped with Himself as the Maker of all things. As, then, those things are said to have been created in the Son, of which the Son is received as the Creator; so, too, when God is said to be worshipped in truth by the proper meaning of the word itself often expressed after the same manner it ought to be understood, that the Son too is worshipped. So in like manner is the Spirit also worshipped because God is worshipped in Spirit. Therefore the Father is worshipped both with the Son and with the Spirit, because the Trinity is worshipped.

From the fact that St. Paul has shown that the light of the Godhead which the three apostles worshipped in Christ is in the Trinity, it is made clear that the Spirit also is to be worshipped. It is shown from the actual words that the apostles intended the Spirit. The Godhead of the same Spirit is proved from the fact that He has a temple in which He dwells not as a priest, but as God, and is worshipped with the Father and the Son. From this is understood the oneness of physis in them.

From the fact that St. Paul has shown that the light of the Godhead which the three apostles worshipped in Christ is in the Trinity, it is made clear that the Spirit also is to be worshipped. It is shown from the words themselves that the Spirit is intended by the apostles. The Godhead of the same Spirit is proved from the fact that He has a temple wherein He dwells not as a priest, but as God: and is worshipped with the Father and the Son; whence is understood the oneness of nature in Them.

But does anyone deny that the Godhead of the eternal Trinity is to be worshipped? Scripture also expresses the inexpressible Majesty of the Divine Trinity, as the Apostle says elsewhere: "Since God, Who said that light should shine out of darkness, shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2 Corinthians 4:6

86. But does any one deny that the Godhead of the eternal Trinity is to be worshipped? Whereas the Scriptures also express the inexplicable Majesty of the Divine Trinity, as the Apostle says elsewhere: Since God, Who said that light should shine out of darkness, shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Corinthians 4:6

The apostles truly saw this glory when the Lord Jesus shone with the light of His Godhead on the mountain. Scripture says the apostles saw it and fell on their faces. Don't you think that even as they fell, they were worshipping, since they could not endure with their physical eyes the brightness of the divine splendor, and the glory of eternal light overwhelmed the capacity of mortal vision? Or what else would those who saw His glory have said at that moment, except "O come let us worship and fall down before Him"? For God shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

87. The apostles truly saw this glory, when the Lord Jesus on the mount shone with the light of His Godhead: The apostles, it says, saw it and fell on their face. Matthew 17:6 Do not you think that they even, as they fell, worshipped, when they could not with their bodily eyes endure the brightness of the divine splendour, and the glory of eternal light dulled the keenness of mortal sight? Or what else did they who saw His glory say at that time, except, O come let us worship and fall down before Him? For God shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Corinthians 4:6

Who is He, then, who shone so that we might know God in the face of Jesus Christ? For he said, God shone, so that the glory of God might be known in the face of Jesus Christ. Who else do we think of but the manifested Spirit? Or who else is there besides the Holy Spirit to whom the power of the Godhead may be attributed? For those who exclude the Spirit must necessarily introduce another, who may with the Father and the Son receive the glory of the Godhead.

88. Who is He, then, Who shined that we might know God in the face of Jesus Christ? For he said, God shined, that the glory of God might be known in the face of Jesus Christ. Whom else do we think but the manifested Spirit? Or who else is there besides the Holy Spirit to Whom the power of the Godhead may be referred? For they who exclude the Spirit must necessarily bring in another, who may with the Father and the Son receive the glory of the Godhead.

Let us then return to the same words: "It is God Who shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." You have Christ plainly set forth. Whose glory is said to give light except that of the Spirit? Therefore, he set forth God Himself, since he spoke of the glory of God. If he meant the Father, it follows that the one who said that light should shine out of darkness and shine in our hearts must be understood to be the Holy Spirit, for we cannot venerate any other alongside the Father and the Son. If, then, you understand this as the Spirit, the Apostle has also called Him God. It is necessary, therefore, that you also confess the Godhead of the Spirit, even though you now deny it.

89. Let us then go back to the same words: It is God Who shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. You have Christ plainly set forth. For Whose glory is said to give light but that of the Spirit? So, then, he set forth God Himself, since he spoke of the glory of God; if of the Father, it remains that He who said that light should shine out of darkness, and shine in our hearts, be understood to be the Holy Spirit, for we cannot venerate any other with the Father and the Son. If, then, you understand the Spirit, Him also has the Apostle called God; it is necessary, then, that you also confess the Godhead of the Spirit, who now deny it.

How shameless is your denial of this, given that you have read that the Holy Spirit has a temple. For it is written: You are the temple of God, and the Holy Spirit dwells in you. Now God has a temple, but a creature has no true temple. Yet the Spirit, who dwells in us, has a temple. For it is written: Your members are temples of the Holy Spirit.

90. But how shamelessly do you deny this, since you have read that the Holy Spirit has a temple. For it is written: You are the temple of God, and the Holy Spirit dwells in you. 1 Corinthians 3:16 Now God has a temple, a creature has no true temple. But the Spirit, Who dwells in us, has a temple. For it is written: Your members are temples of the Holy Spirit. 1 Corinthians 6:19

The Holy Spirit does not dwell in the temple as a priest or as a servant, but as God, since the Lord Jesus Himself said: I will dwell in them, and will walk among them, and will be their God, and they shall be My people. And David says: The Lord is in His holy temple. Therefore the Spirit dwells in His holy temple, just as the Father dwells and just as the Son dwells, Who says: I and the Father will come, and will make Our abode with him.

91. But He does not dwell in the temple as a priest, nor as a minister, but as God, since the Lord Jesus Himself said: I will dwell in them, and will walk among them, and will be their God, and they shall be My people. Leviticus 26:12 And David says: The Lord is in His holy temple. Therefore the Spirit dwells in His holy temple, as the Father dwells and as the Son dwells, Who says: I and the Father will come, and will make Our abode with him. John 14:23

The Father lives in us through the Spirit, whom He has given us. How, then, can different natures live together? Clearly this is impossible. But the Spirit lives with the Father and the Son. For this reason, the Apostle joined the Communion of the Holy Spirit with the grace of Jesus Christ and the love of God, saying: The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Spirit be with you all.

92. But the Father abides in us through the Spirit, Whom He has given us. How, then, can different natures abide together? Certainly it is impossible. But the Spirit abides with the Father and the Son. Whence, too, the Apostle joined the Communion of the Holy Spirit with the grace of Jesus Christ and the love of God, saying: The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Spirit be with you all. 2 Corinthians 13:14

We see, then, that the Father, the Son, and the Holy Spirit dwell together in one and the same subject because they share the unity of the same physis. Therefore, the one who lives in the temple possesses divine power, because just as we are the temple of the Father and of the Son, we are also the temple of the Holy Spirit. We are not many temples but one temple, because it is the temple of one Power.

91. We observe, then, that the Father, the Son, and the Holy Spirit abide in one and the same [subject] through the oneness of the same nature. Therefore, He Who dwells in the temple has divine power, for as of the Father and of the Son, so are we also the temple of the Holy Spirit; not many temples, but one temple, for it is the temple of one Power.

To those who object that Catholics introduce three Gods when they ascribe Godhead to the Holy Spirit, the answer is that by the same argument they themselves bring in two Gods, unless they deny Godhead to the Son. After this response, the orthodox doctrine is then set forth.

To those who object that Catholics, when they ascribe Godhead to the Holy Spirit, introduce three Gods, it is answered, that by the same argument they themselves bring in two Gods, unless they deny Godhead to the Son; after which the orthodox doctrine is set forth.

But what do you fear? Is it the objection you have been accustomed to raise? That you might be making three Gods? God forbid! For when the Godhead is understood as one, we speak of one God. Even when we call the Son God, we do not say there are two Gods. For if, when you confess the Godhead of the Spirit, you think that three Gods are being spoken of, then likewise when you speak of the Godhead of the Son—because you cannot deny it—you are introducing two Gods. For according to your reasoning, if you think that God is the name of one person rather than of one physis, you must either say that there are two Gods or deny that the Son is God.

92. But what do you fear? Is it that which you have been accustomed to carp at? Lest you should make three Gods. God forbid; for where the Godhead is understood as one, one God is spoken of. For neither when we call the Son God do we say there are two Gods. For if, when you confess the Godhead of the Spirit, you think that three Gods are spoken of, then, too, when you speak of the Godhead of the Son because you are not able to deny it, you bring in two Gods. For it is necessary according to your opinion, if you think that God is the name of one person, not of one nature, that you either say that there are two Gods, or deny that the Son is God.

Let me help free you from the charge of ignorance, though I'm not excusing you from fault. According to our view, because there is one God, we understand that there is one Godhead and oneness of power. Just as we say there is one God when we confess the Father and do not deny the Son under the true name of the Godhead, so too we do not exclude the Holy Spirit from the unity of the Godhead, and we deny rather than assert that there are three Gods, because plurality comes from a division of power, not from unity. For how can the unity of the Godhead allow for plurality, since plurality belongs to numbers, but the divine nature does not admit of numbers?

93. But let us free you from the charge of ignorance, though we do not excuse you from fault. For according to our opinion, because there is one God, one Godhead and oneness of power is understood. For as we say that there is one God, confessing the Father, and not denying the Son under the true Name of the Godhead; so, too, we exclude not the Holy Spirit from the Unity of the Godhead, and do not assert but deny that there are three Gods, because it is not unity but a division of power which makes plurality. For how can the Unity of the Godhead admit of plurality, seeing that plurality is of numbers, but the Divine Nature does not admit numbers?

Besides the evidence presented above, other passages can be used to prove the sovereignty of the Three Persons. Two passages are quoted from the Epistles to the Thessalonians, and by comparing other testimonies from Scripture, it is shown that in these texts dominion is claimed for the Spirit just as it is for the other Persons. Then, by quoting another even clearer passage from the second Epistle to the Corinthians, it is concluded both that the Spirit is Lord, and that where the Lord is, there is the Spirit.

Besides the evidence adduced above, other passages can be brought to prove the sovereignty of the Three Persons. Two are quoted from the Epistles to the Thessalonians, and by collating other testimonies of the Scriptures it is shown that in them dominion is claimed for the Spirit as for the other Persons. Then, by quotation of another still more express passage in the second Epistle to the Corinthians, it is inferred both that the Spirit is Lord, and that where the Lord is, there is the Spirit.

God, then, is One, without violating the majesty of the eternal Trinity, as is shown in the example set before us. And we see the Trinity expressed in the Name of the Godhead not only in that place; but in many places, as we have also said above, and especially in the epistles which the Apostle wrote to the Thessalonians, he most clearly set forth the Godhead and sovereignty of the Father, the Son, and the Holy Spirit. For you read as follows: The Lord make you to increase and abound in love one toward another, and toward all men, as we also do toward you, to the establishing of your hearts without blame in holiness before God and our Father at the coming of the Lord Jesus.

94. God, then, is One, without violation of the majesty of the eternal Trinity, as is declared in the instance set before us. And not in that place alone do we see the Trinity expressed in the Name of the Godhead; but both in many places, as we have said also above, and especially in the epistles which the Apostle wrote to the Thessalonians, he most clearly set forth the Godhead and sovereignty of the Father, the Son, and the Holy Spirit. For you read as follows: The Lord make you to increase and abound in love one toward another, and toward all men, as we also do toward you, to the establishing of your hearts without blame in holiness before God and our Father at the coming of the Lord Jesus. 1 Thessalonians 3:12-13

95. Who, then, is the Lord who makes us increase and abound before God and our Father at the coming of the Lord Jesus? He has named the Father and has named the Son. So whom has he joined together with the Father and the Son except the Spirit? Who is the Lord who establishes our hearts in holiness? For holiness is a grace of the Spirit, as is also said further on: "In holiness of the Spirit and belief of the truth." 2 Thessalonians 2:13

95. Who, then, is the Lord Who makes us to increase and abound before God and our Father at the coming of the Lord Jesus? He has named the Father and has named the Son; Whom, then, has he joined with the Father and the Son except the Spirit? Who is the Lord Who establishes our hearts in holiness. For holiness is a grace of the Spirit, as, too, is said farther on: In holiness of the Spirit and belief of the truth. 2 Thessalonians 2:13

Who, then, do you think is named here as Lord, except the Spirit? And has not God the Father been able to teach you this, Who says: "Upon whomever you shall see the Spirit descending and remaining upon Him, this is He Who baptizes in the Holy Spirit"? For the Spirit descended in the likeness of a dove, so that He might both bear witness to His wisdom, and perfect the sacrament of the spiritual washing, and show that His working is one with that of the Father and the Son.

96. Who, then, do you think is here named Lord, except the Spirit? And has not God the Father been able to teach you, Who says: Upon Whomsoever you shall see the Spirit descending and abiding upon Him, this is He Who baptizes in the Holy Spirit? John 1:33 For the Spirit descended in the likeness of a dove, Luke 3:22 that He might both bear witness to His wisdom, and perfect the sacrament of the spiritual laver, and show that His working is one with that of the Father and the Son.

And in case you might think the Apostle overlooked something or made a mistake, rather than knowingly, deliberately, and under the Spirit's inspiration calling Him Lord whom he recognized as God, he repeated the same thing in his second letter to the Thessalonians, saying: "But the Lord direct your hearts in the love of God and in the patience of Christ." If love belongs to God and patience to Christ, then we must identify who the Lord is who directs—unless we deny that this direction comes from the Holy Spirit.

97. And that you should not suppose that anything had fallen from the Apostle by oversight, but that he knowingly and designedly and inspired by the Spirit designated Him Lord, Whom he felt to be God, he repeated the same in the second Epistle to the Thessalonians, saying: But the Lord direct your hearts in the love of God and in the patience of Christ. 2 Thessalonians 3:5 If love be of God and patience of Christ, it ought to be shown Who is the Lord Who directs, if we deny that the direction is of the Holy Spirit.

Paul doesn't want us to think he accidentally left something out, but that he knowingly, deliberately, and inspired by the Spirit called Him "Lord" because he understood Him to be God. Paul repeated this same point in the second letter to the Thessalonians, saying: "But the Lord direct your hearts in the love of God and in the patience of Christ." If love belongs to God and patience to Christ, then Christ cannot be denied to be God, since the Apostle asks that the Lord direct our hearts in the love of God and in the patience of Christ.

We cannot deny this, since the Lord said of Him: "I have yet many things to say to you, but you cannot bear them now. But when He, the Spirit of Truth, shall come, He will lead you into all truth." And David says of Him: "Your good Spirit shall lead me into the right way."

98. But we cannot deny it, since the Lord said of Him: I have yet many things to say unto you, but you cannot bear them now. But when He, the Spirit of Truth, shall come, He will lead you into all truth. John 16:12-13 And David says of Him: Your good Spirit shall lead me into the right way.

99. See what the voice of the Lord uttered concerning the Holy Spirit. The Son of God came, and because He had not yet poured out the Spirit, He declared that we were living like little children without the Spirit. He said that the Spirit was to come who would make these little children into stronger men through an increase in spiritual maturity. And He stated this not to place the power of the Spirit first, but to show that the fullness of strength consists in the knowledge of the Trinity.

99. See what the voice of the Lord uttered concerning the Holy Spirit. The Son of God came, and because He had not yet shed forth the Spirit, He declared that we were living like little children without the Spirit. He said that the Spirit was to come Who should make of these little children stronger men, by an increase, namely, of spiritual age. And this He laid down not that He might set the power of the Spirit in the first place, but that He might show that the fullness of strength consists in the knowledge of the Trinity.

It is therefore necessary either that you mention some fourth person besides the Spirit of whom you ought to be aware, or that you certainly do not consider another to be Lord, except the Spirit Who has been identified.

100. It is therefore necessary either that you mention some fourth person besides the Spirit of whom you ought to be conscious, or assuredly that you do not consider another to be Lord, except the Spirit Who has been pointed out.

101. But if you need a clear statement where Scripture calls the Spirit "Lord," you surely haven't missed that it is written: "Now the Lord is the Spirit." The flow of the entire passage clearly shows this was said about the Holy Spirit. So let us examine what the apostle says: "Whenever Moses is read," he says, "a veil lies over their heart; but when they turn to the Lord, the veil will be removed. Now the Lord is the Spirit; but where the Spirit of the Lord is, there is freedom."

101. But if you require the plain statement of the words in which Scripture has spoken of the Spirit as Lord, it cannot have escaped you that it is written: Now the Lord is the Spirit. 2 Corinthians 3:17 Which the course of the whole passage shows to have been certainly said of the Holy Spirit. And so let us consider the apostolic statement: As often as Moses is read, says he, a veil is laid over their heart; but when they shall be turned to the Lord, the veil shall be taken away. Now the Lord is the Spirit; but where the Spirit of the Lord is, there is liberty. 2 Corinthians 3:15-17

Paul not only called the Spirit Lord, but also added: "But where the Spirit of the Lord is, there is liberty. So we all with unveiled face, reflecting the glory of the Lord, are formed anew into the same image from glory to glory, as from the Lord the Spirit." This means that we who have already been converted to the Lord, so that by spiritual understanding we see the glory of the Lord as if in the mirror of the Scriptures, are now being transformed from that glory which converted us to the Lord, into heavenly glory. Therefore, since it is the Lord to whom we are converted, but the Lord is that Spirit by whom we are formed anew—we who are converted to the Lord—certainly the Holy Spirit is being indicated, for he who forms anew receives those who are converted. For how could he form again those whom he had not received?

102. So he not only called the Spirit Lord, but also added: But where the Spirit of the Lord is, there is liberty. So we all with unveiled face, reflecting the glory of the Lord, are formed anew into the same image from glory to glory, as from the Lord the Spirit; 2 Corinthians 3:17-18 that is, we who have been before converted to the Lord, so as by spiritual understanding to see the glory of the Lord, as it were, in the mirror of the Scriptures, are now being transformed from that glory which converted us to the Lord, to the heavenly glory. Therefore since it is the Lord to Whom we are converted, but the Lord is that Spirit by Whom we are formed anew, who are converted to the Lord, assuredly the Holy Ghost is pointed out, for He Who forms anew receives those who are converted. For how should He form again those whom He had not received.

Though why should we look for precise wording when we can see the expression of unity itself? Even though you may distinguish between Lord and Spirit, you cannot deny that where the Lord is, there the Spirit is also, and whoever has been converted to the Lord will have been converted to the Spirit. If you object to the literal wording, you cannot damage the Unity. If you try to separate the Unity, you end up confessing the Spirit Himself as the Lord of power.

103. Though why should we seek for the expression of words, where we see the expression of unity? For although you may distinguish between Lord and Spirit, you cannot deny that where the Lord is, there too is the Spirit, and he who has been converted to the Lord will have been converted to the Spirit. If you cavil at the letter, you cannot injure the Unity; if you wish to separate the Unity, you confess the Spirit Himself as the Lord of power.

Though the Spirit is called Lord, this does not mean there are three Lords, just as there are not two Lords because the Son is called Lord in the same way as the Father is called Lord in many Scripture passages. Lordship exists in the Godhead, and the Godhead exists in Lordship, and these coincide without division in the Three Persons.

Though the Spirit be called Lord, three Lords are not thereby implied; inasmuch as two Lords are not implied by the fact that the Son in the same manner as the Father is called Lord in many passages of Scripture; for Lordship exists in the Godhead, and the Godhead in Lordship, and these coincide without division in the Three Persons.

But perhaps you may say again: If I call the Spirit Lord, I shall be setting forth three Lords. When you call the Son Lord, do you then either deny the Son or confess two Lords? God forbid, for the Son Himself said: Do not serve two lords. But certainly He did not deny either Himself or the Father to be Lord, for He called the Father Lord, as you read: I thank You, O Father, Lord of heaven and earth. And the Lord spoke of Himself, as we read in the Gospel: You call Me Master and Lord, and you do well, for so I am. But He did not speak of two Lords; indeed He shows that He did not speak of two Lords when He warns them: Do not serve two lords. For there are not two Lords where the Lordship is only one, for the Father is in the Son and the Son in the Father, and so there is one Lord.

104. But perhaps, again, you may say: If I call the Spirit Lord, I shall set forth three Lords. Do you then when you call the Son Lord either deny the Son or confess two Lords? God forbid, for the Son Himself said: Do not serve two lords. Matthew 6:24 But certainly He denied not either Himself or the Father to be Lord; for He called the Father Lord, as you read: I thank You, O Father, Lord of heaven and earth. Matthew 11:25 And the Lord spoke of Himself, as we read in the Gospel: You call Me Master and Lord, and you do well, for so I am. John 13:13 But He spoke not of two Lords; indeed He shows that He did not speak of two Lords, when He warns them: Do not serve two lords. For there are not two Lords where the Lordship is but one, for the Father is in the Son and the Son in the Father, and so there is one Lord.

The Law taught the same thing: "Hear, O Israel, the Lord your God is one Lord" (Deuteronomy 6:4)—that is, unchangeable, always remaining in unity of power, always the same, and not altered by any addition or reduction. Therefore Moses called Him One, and yet also records that the Lord rained down fire from the Lord (Genesis 19:24). The Apostle also says, "The Lord grant unto him to find mercy of the Lord" (2 Timothy 1:18). The Lord rains down from the Lord; the Lord grants mercy from the Lord. The Lord is not divided when He rains from the Lord, nor is there a separation when He grants mercy from the Lord, but in each case the oneness of the Lordship is expressed.

105. Such, too, was the teaching of the Law: Hear, O Israel, the Lord your God is one Lord, Deuteronomy 6:4 that is, unchangeable, always abiding in unity of power, always the same, and not altered by any accession or diminution. Therefore Moses called Him One, and yet also relates that the Lord rained down fire from the Lord. Genesis 19:24 The Apostle, too, says: The Lord grant unto him to find mercy of the Lord. 2 Timothy 1:18 The Lord rains down from the Lord; the Lord grants mercy from the Lord. The Lord is neither divided when He rains from the Lord, nor is there a separation when He grants mercy from the Lord, but in each case the oneness of the Lordship is expressed.

In the Psalms too, you find: "The Lord said to my Lord." The prophet did not deny that the Father was his Lord just because he spoke of the Son as his Lord. Rather, he called the Son his Lord so that you would not think of Him merely as the prophet's son, but as the prophet's Lord—as the Lord Himself demonstrated in the Gospel when He said: "If David in the Spirit called Him Lord, how is He his son?" It is David, not the Spirit, who calls Him Lord in the Spirit. If they falsely conclude from this that the Spirit called Him Lord, they must by the same sacrilege necessarily seem to assert that the Son of God is also the Son of the Spirit.

106. In the Psalms, too, you find: The Lord said to my Lord. And he did not therefore deny that the Father was his Lord, because he spoke of the Son as his Lord; but therefore called the Son his Lord, that you might not think Him to be the Son, but the Lord of the prophet, as the Lord Himself showed in the Gospel, when He said: If David in the Spirit called Him Lord, how is he his Son? Matthew 22:43, 45 David, not the Spirit, calls Him Lord in the Spirit. Or if they falsely infer from this that the Spirit called Him Lord, they must necessarily by a like sacrilege seem to assert that the Son of God is also the Son of the Spirit.

107. So just as we do not say there are two Lords when we call both the Father and the Son by this name, we likewise do not say there are three Lords when we confess the Spirit to be Lord. For just as it is profane to say there are three Lords or three Gods, it is equally profane to speak of two Lords or two Gods. There is one God, one Lord, one Holy Spirit. He who is God is Lord, and He who is Lord is God, for the Godhead exists in the Lordship, and the Lordship exists in the Godhead.

107. So, as we do not say that there are two Lords, when we so style both the Father and the Son, so, too, we do not say that there are three Lords, when we confess the Spirit to be Lord. For as it is profane to say that there are three Lords or three Gods, so, too, is it utter profanity to speak of two Lords or two Gods; for there is one God, one Lord, one Holy Spirit; and He Who is God is Lord, and He Who is Lord is God, for the Godhead is in the Lordship, and the Lordship is in the Godhead.

Finally, you have read that the Father is both Lord and God: "O Lord my God, I will call upon You, hear me." You find the Son to be both Lord and God, as you have read in the Gospel, that when Thomas had touched the side of Christ, he said, "My Lord and my God." So in the same way that the Father is God and the Son Lord, so too the Son is God and the Father Lord. The holy designation shifts from one to the other, but the divine nature does not change—the dignity remains unchangeable. For these are not contributions gathered from generosity, but free-will gifts of natural love. Both the Unity has its special property, and the special properties are bound together in unity.

108. Lastly, you have read that the Father is both Lord and God: O Lord my God, I will call upon You, hear me. You find the Son to be both Lord and God, as you have read in the Gospel, that, when Thomas had touched the side of Christ, he said, My Lord and my God. John 20:28 So in like manner as the Father is God and the Son Lord, so too the Son is God and the Father Lord. The holy designation changes from one to the other, the divine nature changes not, but the dignity remains unchangeable. For they are not [as it were] contributions gathered from bounty, but free-will gifts of natural love; for both Unity has its special property, and the special properties are bound together in unity.

The Father is holy, and so are the Son and the Spirit, and therefore they are honored in the same Trisagion. We cannot speak of God more worthily than by calling him holy. From this it is clear that we must not take away from the dignity of the Holy Spirit. Everything that belongs to God is in him, since in baptism he is named together with the Father and the Son, and the Father has given him to be greater than all, and no one can take this away from him. So from the very passage in John's Gospel that heretics used against his dignity, the equality of the Trinity and the unity of the Godhead is established. Finally, after explaining how the Son receives from the Father, Ambrose shows how various heresies are refuted by the passage he cited.

The Father is holy, and likewise the Son and the Spirit, and so They are honoured in the same Trisagion: nor can we speak more worthily of God than by calling Him Holy; whence it is clear that we must not derogate from the dignity of the Holy Spirit. In Him is all which pertains to God, since in baptism He is named with the Father and the Son, and the Father has given to Him to be greater than all, nor can any one deprive Him of this. And so from the very passage of St. John which heretics used against His dignity, the equality of the Trinity and the Unity of the Godhead is established. Lastly, after explaining how the Son receives from the Father, St. Ambrose shows how various heresies are refuted by the passage cited.

So then, the Father is holy, the Son is holy, and the Spirit is holy, but they are not three Holies. There is one Holy God, one Lord. For the true holiness is one, just as the true Godhead is one, since that true holiness belongs to the one divine nature.

109. So, then, the Father is holy, the Son is holy, and the Spirit is holy, but they are not three Holies; for there is one Holy God, one Lord. For the true holiness is one, as the true Godhead is one, as that true holiness belonging to the Divine Nature is one.

Everything we consider holy proclaims that one Holiness. The Cherubim and Seraphim with tireless voices praise Him and say: Holy, Holy, Holy, is the Lord God of Sabaoth. They say it not once, or else you might think there is only one Person. They do not say it twice, or else you might leave out the Spirit. They do not say "holies" in the plural, or else you might imagine there is plurality. Instead, they repeat the same word three times, so that even in a hymn you may understand the distinction of Persons in the Trinity and the oneness of the Godhead. And while they say this, they proclaim God.

110. So everything which we esteem holy proclaims that Sole Holiness. Cherubim and Seraphim with unwearied voices praise Him and say: Holy, Holy, Holy, is the Lord God of Sabaoth. Isaiah 6:3 They say it, not once, lest you should believe that there is but one; not twice, lest you should exclude the Spirit; they say not holies [in the plural], lest you should imagine that there is plurality, but they repeat thrice and say the same word, that even in a hymn you may understand the distinction of Persons in the Trinity, and the oneness of the Godhead and while they say this they proclaim God.

We find nothing of greater value by which we can proclaim God than calling Him holy. Everything else falls short when speaking of God, falls short when speaking of the Lord. Therefore, consider from this fact as well whether one should in any way diminish the Holy Spirit, whose Name is the praise of God. For the Father is praised in this way, the Son is also praised in this way, and the Spirit is likewise named and praised in the same manner. The Seraphim offer praise, the entire assembly of the blessed offer praise, when they call God holy, the Son holy, the Spirit holy.

111. We too find nothing of more worth, whereby we are able to proclaim God, than the calling Him holy. Everything is too low for God, too low for the Lord. And therefore consider from this fact also whether one ought at all to derogate from the Holy Spirit, whose Name is the praise of God. For thus is the Father praised, thus is the Son also praised, in the same manner as the Spirit also is named and praised. The Seraphim utter praise, the whole company of the blessed utter praise, inasmuch as they call God holy, the Son holy, the Spirit holy.

112. How then does He not possess everything that belongs to God, when He is named by priests in baptism together with the Father and the Son, is invoked in the offerings, is proclaimed by the Seraphim in heaven together with the Father and the Son, dwells in the saints together with the Father and the Son, is poured out upon the righteous, and is given as the source of inspiration to the prophets? And for this reason in divine Scripture everything is called θεόπνευστος (God-breathed), because God inspires what the Spirit has spoken.

112. How, then, does He not possess all that pertains to God, Who is named by priests in baptism with the Father and the Son, and is invoked in the oblations, is proclaimed by the Seraphim in heaven with the Father and the Son, dwells in the Saints with the Father and the Son, is poured upon the just, is given as the source of inspiration to the prophets? And for this reason in the divine Scripture all is called θεόπνευστος, because God inspires what the Spirit has spoken.

113. Or if they are unwilling to allow that the Holy Spirit has all things which pertain to God, and can do all things, let them say what He has not, and what He cannot do. For just as the Son has all things, and the Father does not grudge giving all things to the Son according to His nature, having given to Him that which is greater than all, as the Scripture testifies, saying: "That which My Father has given unto Me is greater than all" (John 10:29)—so too the Spirit has from Christ that which is greater than all, because righteousness knows no grudging.

113. Or if they are unwilling to allow that the Holy Spirit has all things which pertain to God, and can do all things, let them say what He has not, and what He cannot do. For like as the Son has all things, and the Father grudges not to give all things to the Son according to His nature, having given to Him that which is greater than all, as the Scripture bears witness, saying: That which My Father has given unto Me is greater than all. John 10:29 So too the Spirit has of Christ that which is greater than all, because righteousness knows not grudging.

So if we pay careful attention, we understand here also the oneness of the Divine Power. He says: That which My Father has given unto Me is greater than all, and no one is able to snatch them out of My Father's hand. I and the Father are One. For if we correctly showed above that the Holy Spirit is the Hand of the Father, then the Hand of the Father is certainly the same as the Hand of the Son, since the Spirit of the Father is the same as the Spirit of the Son. Therefore, whoever among us receives eternal life in this Name of the Trinity cannot be torn from the Father, nor can he be torn from the Son, nor can he be torn from the Spirit.

114. So, then, if we attend diligently, we comprehend here also the oneness of the Divine Power. He says: That which My Father has given unto Me is greater than all, and no one is able to snatch them out of My Father's hand. I and the Father are One. John 10:29-30 For if we rightly showed above that the Holy Spirit is the Hand of the Father, the same is certainly the Hand of the Father which is the Hand of the Son, since the Same is the Spirit of the Father Who is the Spirit of the Son. Therefore whosoever of us receives eternal life in this Name of the Trinity, as he is not torn from the Father; so he is not torn from the Son, so too he is not torn from the Spirit.

Again, from the very fact that the Father is said to have given to the Son, and the Spirit to have received from the Son, as it is written: "He shall glorify Me, for He shall take of Mine, and shall declare it unto you" (John 16:14)—which He seems to have said more about the office of distributing than about the prerogative of Divine Power, since the Spirit received those whom the Son redeemed in order to sanctify them—from these very words, I say, from which they construct their sophistry, the Unity of the Godhead is perceived, not the need of a gift.

115. Again, from the very fact that the Father is said to have given to the Son, and the Spirit to have received from the Son, as it is written: He shall glorify Me, for He shall take of Mine, and shall declare it unto you John 16:14 (which He seems to have said rather of the office of distributing, than of the prerogative of Divine Power, for those whom the Son redeemed the Spirit also, Who was to sanctify them, received), from those very words, I say, from which they construct their sophistry, the Unity of the Godhead is perceived, not the need of a gift.

The Father gave by begetting, not by adoption. He gave what belongs to the very prerogative of the Divine Nature itself, not what was lacking and needed to be supplied by the favor of His bounty. And so, because the Son acquires persons to Himself just as the Father does, and gives life just as the Father does, He expressed His equality with the Father in the Unity of Power, saying: "I and the Father are One." For when He says "I and the Father," equality is revealed. When He says "are One," Unity is asserted. Equality excludes confusion. Unity excludes separation. Equality distinguishes between the Father and the Son. Unity does not separate the Father and the Son.

116. The Father gave by begetting, not by adoption; He gave as it were that which was contained in the very prerogative of the Divine Nature, not what was lacking as it were by favour of His bounty. And so because the Son acquires persons to Himself as the Father does; so gives life as does the Father, He expressed His equality with the Father in the Unity of Power, saying: I and the Father are One. For when He says, I and the Father, equality is revealed; when He says, are One, Unity is asserted. Equality excludes confusion; Unity excludes separation. Equality distinguishes between the Father and the Son; Unity does not separate the Father and the Son.

117. Therefore, when He says, I and the Father, He rejects the Sabellian position, for He says that He is one person and the Father another. He rejects the Photinian position, for He joins Himself with God the Father. With the former words He rejects those heresies, for He said: I and the Father. With the latter words He rejects the Arians, for He says: are One. Yet in both the former and the latter words He refutes the heretical error (1) of the Sabellians, for He said: We are One [Substance], not We are One [Person]. And (2) of the Arians, for He said: I and the Father, not the Father and I. This was certainly not a sign of rudeness, but of proper reverence and divine foreknowledge, so that we might not think wrongly based on the order of the words. For unity knows no order, equality knows no rank. Nor can it be charged against the Son of God that the Teacher Himself of proper reverence should offend against it through rudeness.

117. Therefore, when He says, I and the Father, He rejects the Sabellian, for He says that He is one, the Father another; He rejects the Photinian, for He joins Himself with God the Father. With the former words He rejects those, for He said: I and the Father; with the latter words He rejects the Arians, for He says: are One. Yet in both the former and the latter words He refutes the heretical violence (1) of the Sabellians, for He said: We are One [Substance], not We are One [Person]. And (2) of the Arians, for He said: I and the Father, not the Father and I. Which was certainly not a sign of rudeness, but of dutifulness and foreknowledge, that we might not think wrongly from the order of the words. For unity knows no order, equality knows no gradation; nor can it be laid to the Son of God that the Teacher Himself of dutifulness should offend against dutifulness by rudeness.

St. Ambrose demonstrates through examples that understanding the places where the Lord spoke certain words helps us grasp their meaning. He shows that Christ spoke the passage quoted from St. John in Solomon's porch, which represents the mind of a wise man, because Christ would not have spoken these words in the heart of a foolish or argumentative person. He continues by saying that those who do not believe these words stone Christ, and just as Peter received the keys of heaven for confessing them, Judas Iscariot perished miserably because he did not believe the same. He takes this opportunity to denounce the Jews who bought the Son of God and sold Joseph. He explains the price paid for each in a mystical sense, and after interpreting in the same way the traitor's complaint about the ointment used by Mary Magdalene, he adds that heretics buy Christ in one way and Catholics in another, and that those who separate the Spirit from the Father claim the name of Christians in vain.

St. Ambrose shows by instances that the places in which those words were spoken help to the understanding of the words of the Lord; he shows that Christ uttered the passage quoted from St. John in Solomon's porch, by which is signified the mind of a wise man, for he says that Christ would not have uttered this saying in the heart of a foolish or contentious man. He goes on to say that Christ is stoned by those who believe not these words, and as the keys of heaven were given to Peter for his confession of them, so Iscariot, because he believed not the same, perished evilly. He takes this opportunity to inveigh against the Jews who bought the Son of God and sold Joseph. He explains the price paid for each mystically; and having in the same manner expounded the murmuring of the traitor concerning Magdalene's ointment, he adds that Christ is bought in one way by heretics in another way by Catholics, and that those in vain take to themselves the name of Christians who sever the Spirit from the Father.

It's worth noticing where the Lord held this discussion, because His statements are often better understood by considering the kind of places where He spoke. When He was about to fast, He was led (as we read) into the wilderness to defeat the devil's temptations. For although it is praiseworthy to have lived with self-control in the midst of plenty, the enticements of temptation are more frequent among riches and pleasures. Then the tempter, in order to test Him, promises Him abundance, and the Lord, in order to overcome, embraces hunger. Now I do not deny that self-control can exist in the midst of riches, but although a person who sails the sea often escapes danger, he is still more exposed to peril than someone who will not go to sea.

118. It is worth while to notice in what place the Lord held this discussion, for His utterances are often [better] estimated by the kind of places in which He conversed. When about to fast, He is led (as we read) into the wilderness to render vain the devil's temptations. For although it deserves praise to have lived temperately in the midst of abundance, yet the enticements of temptation are more frequent among riches and pleasures. Then the tempter, in order to try Him, promises Him abundance, and the Lord in order to overcome cherishes hunger. Now I do not deny that temperance can exist in the midst of riches; but although he who navigates the sea often escapes, yet he is more exposed to peril than he who will not go to sea.

Let us consider some other points. When about to promise the kingdom of heaven, Jesus went up into a mountain. At another time He leads His disciples through the grain-fields, when about to sow in their minds the crop of heavenly teachings, so that a plentiful harvest of souls should ripen. When about to complete the work of the flesh which He had taken on, having now seen perfection in His disciples, whom He had established upon the foundation of His words, He enters a garden, so that He might plant the young olive-trees in the house of the Lord, and so that He might water the righteous flourishing like a palm-tree, and the fruitful vine with the stream of His Blood.

119. Let us consider some other points. When about to promise the kingdom of heaven, Jesus went up into a mountain. At another time He leads His disciples through the grain-fields, when about to sow in their minds the crop of heavenly precepts, so that a plentiful harvest of souls should ripen. When about to consummate the work of the flesh which He had taken, having now seen perfection in His disciples, whom He had established upon the root of His words, He enters a garden, that He might plant the young olive-trees in the house of the Lord, and that He might water the just flourishing like a palm-tree, and the fruitful vine with the stream of His Blood.

In this passage too, we read that He was walking in Solomon's porch on the day of the dedication. This means Christ was walking in the heart of the wise and prudent person, to dedicate that person's good will to Himself. The prophet teaches us what that porch was, saying: I will walk in the midst of Your house in the innocency of my heart. Therefore, we have within ourselves the house of God, we have the halls, we also have the porches, and we have the courts, for it is written: Let your waters flow abroad in your courts. Open, then, this porch of your heart to the Word of God, Who says to you: Open your mouth wide and I will fill it.

120. In this passage too He was walking, as we read, in Solomon's porch on the day of the dedication, that is, Christ was walking in the breast of the wise and prudent, to dedicate his good affection to Himself. What that porch was the prophet teaches, saying: I will walk in the midst of Your house in the innocency of my heart. So, then, we have in our own selves the house of God, we have the halls, we have also the porches, and we have the courts, for it is written: Let your waters flow abroad in your courts. Proverbs 5:16 Open, then, this porch of your heart to the Word of God, Who says to you: Open your mouth wide and I will fill it.

Let us therefore listen to what the Word of God says as He walks in the heart of the wise and peaceful: "I and My Father are One." He will not say this in the breast of the restless and foolish, for the natural man does not receive the things of the Spirit of God, since they are foolishness to him. The narrow breasts of sinners cannot take in the greatness of the faith. Finally, when the Jews heard "I and the Father are One," they picked up stones to stone Him.

121. Let us, therefore, hear what the Word of God, walking in the heart of the wise and peaceful, says: I and My Father are One. John 10:30 He will not say this in the breast of the unquiet and foolish, for the natural man receives not the things of the Spirit of God, for they are foolishness unto him. 2 Corinthians 2:14 The narrow breasts of sinners do not take in the greatness of the faith. Lastly, the Jews hearing, I and the Father are One, took up stones to stone Him. John 10:31

Anyone who cannot accept this is a Jew; anyone who cannot accept this stones Christ with the stones of his treachery, which are rougher than any rock, and if you believe me, he wounds Christ. For although Christ cannot now feel a wound—"For now henceforth we know not Christ after the flesh" (2 Corinthians 5:16)—yet He who rejoices in the love of the Church is stoned by the impiety of the Arians.

122. He who cannot listen to this is a Jew; he who cannot listen to this stones Christ with the stones of his treachery, rougher than any rock, and if you believe me, he wounds Christ. For although He cannot now feel a wound: For now henceforth we know not Christ after the flesh, 2 Corinthians 5:16 yet He Who rejoices in the love of the Church is stoned by the impiety of the Arians.

The law of Your mouth, O Lord, is good to me; I keep Your commandments. You Yourself have said that You are one with the Father. Because Peter believed this, he received the keys of the kingdom of heaven and, without fear for himself, forgave sins. Judas, because he did not believe this, strangled himself with the cord of his own wickedness. How hard are the stones of unbelieving words! How shameful is the cord of the betrayer, and even more hideous is the purchase-money of the Jews! How hateful is the money by which either the righteous person is bought for death or sold! Joseph was sold, Jesus Christ was bought—the one into slavery, the other for death. How detestable is this inheritance, how deadly this sale, which either sells a brother into suffering or sets a price on the Lord to destroy Him, the Purchaser of the salvation of all.

123. The law of Your mouth, O Lord, is good unto me, I keep Your commandments. You have Yourself said that You are one with the Father. Because Peter believed this, he received the keys of the kingdom of heaven, and without anxiety for himself forgave sins. Judas, because he believed not this, strangled himself with the cord of his own wickedness. O the hard stones of unbelieving words! O the unseemly cord of the betrayer, and the still more hideous purchase-money of the Jews! O hateful money wherewith either the just is bought for death, or sold! Joseph was sold, Jesus Christ was bought, the one to slavery, the Other to death. O detestable inheritance, O deadly sale, which either sells a brother to suffering or sets a price on the Lord to destroy Him, the Purchaser of the salvation of all.

The Jews violated two things that are most important of all: faith and duty. In each case, they violated Christ, who is the Author of both faith and duty. For Christ was prefigured in the patriarch Joseph, and Christ Himself came in the truth of His Body. He did not consider it robbery to be equal with God, but took on Himself the form of a servant, Philippians 2:6-7, because of our fall—that is to say, He took slavery upon Himself and did not shrink from suffering.

124. The Jews did violence to two things which are chief of all, faith and duty, and in each to Christ the Author of faith and duty. For both in the patriarch Joseph was there a type of Christ, and Christ Himself came in the truth of His Body, Who counted it not robbery that He should be equal with God, but took on Him the form of a servant, Philippians 2:6-7 because of our fall, that is to say, taking slavery upon Himself and not shrinking from suffering.

In one place the sale is for twenty pieces, in the other for thirty. For how could His true price be grasped, when His value cannot be measured? There is error in the price because there is error in the search. The sale is for twenty pieces in the Old Testament, for thirty in the New, because the Truth is of more value than the type, Grace is more generous than training, the Presence is better than the Law. The Law promised the Coming, the Coming fulfilled the Law.

125. In one place the sale is for twenty pieces, in the other for thirty. For how could His true price be apprehended, Whose value cannot be limited? There is error in the price because there is error in the inquiry. The sale is for twenty pieces in the Old Testament, for thirty in the New; for the Truth is of more value than the type, Grace is more generous than training, the Presence is better than the Law, for the Law promised the Coming, the Coming fulfilled the Law.

The Ishmaelites bought Joseph for twenty pieces, while the Jews bought Christ for thirty. This difference is not insignificant. The faithless spend more lavishly on wickedness than the faithful spend on salvation. However, it's important to examine the nature of each transaction. Twenty pieces was the price for someone sold into slavery, thirty pieces for the One handed over to the Cross. Although both the Mysteries of the Incarnation and the Passion must equally inspire wonder, the completion of faith is found in the Mystery of the Passion. I certainly don't value His birth from the Holy Virgin any less, but I receive the Mystery of the sacred Body with even greater gratitude. What could be more merciful than His forgiving me for the wrongs I committed against Him? Yet it's an even greater measure of mercy that He gave us such an immense gift—that He who could not die because He was God chose to die our death, so that we might live by His Spirit.

126. The Ishmaelites made their purchase for twenty pieces, the Jews for thirty. And this is no trivial figure. The faithless are more lavish for iniquity than the faithful for salvation. It is, however, fitting to consider the quality of each agreement. Twenty pieces are the price of him sold to slavery, thirty pieces of Him delivered to the Cross. For although the Mysteries of the Incarnation and of the Passion must be in like manner matters of amazement, yet the fulfilment of faith is in the Mystery of the Passion. I do not indeed value less the birth from the Holy Virgin, but I receive even more gratefully the Mystery of the sacred Body. What is more full of mercy than that He should forgive me the wrongs done to Himself? But it is even fuller measure that He gave us so great a gift, that He Who was not to die because He was God, should die by our death, that we might live by His Spirit.

Lastly, it was not without meaning that Judas Iscariot valued that ointment at three hundred pence, which certainly seems by the statement of the price itself to set forth the Lord's cross. This is why the Lord says: "For she, pouring this ointment on My body, did it for My burial" (Matthew 26:12). Why, then, did Judas value this at so high a rate? Because remission of sins is of more value to sinners, and forgiveness seems to be more precious. After all, you find it written: "To whom much is forgiven, the same loves more" (Luke 7:47). Therefore sinners themselves also confess the grace of the Lord's Passion which they have lost, and they bear witness to Christ even though they persecuted Him.

127. Lastly, it was not without meaning that Judas Iscariot valued that ointment at three hundred pence, which seems certainly by the statement of the price itself to set forth the Lord's cross. Whence, too, the Lord says: For she, pouring this ointment on My body, did it for My burial. Matthew 26:12 Why, then, did Judas value this at so high a rate? Because remission of sins is of more value to sinners, and forgiveness seems to be more precious. Lastly, you find it written: To whom much is forgiven the same loves more. Luke 7:47 Therefore sinners themselves also confess the grace of the Lord's Passion which they have lost, and they bear witness to Christ who persecuted Him.

Or perhaps, since wisdom does not enter a malicious soul, the evil disposition of the traitor caused him to say this, and he valued the suffering of the Lord's body at a higher price so that the enormity of the cost might drive everyone away from the faith. Therefore the Lord offered Himself without any price, so that poverty would not prevent anyone from coming to Christ. The patriarchs sold Him for a small price so that all might buy. Isaiah said: You who have no money, go buy and drink; eat without money, so that he might gain the person who had no money. O traitor Judas, you value the ointment of His Passion at three hundred pence, yet sell His Passion for thirty pence. Lavish in your valuation, stingy in your selling.

128. Or because, into a malicious soul wisdom does not enter, Wisdom 1:4 the evil disposition of the traitor uttered this, and he valued the suffering of the Lord's body at a dearer rate, that by the immensity of the price he might draw all away from the faith. And therefore the Lord offered Himself without price, that the necessity of poverty might hold no one back from Christ. The patriarchs sold Him for a small price that all might buy. Isaiah said: You that have no money go buy and drink; eat ye without money, Isaiah 55:1 that he might gain him who had no money. O traitor Judas, you value the ointment of His Passion at three hundred pence, and sell His Passion for thirty pence. Profuse in valuing, mean in selling.

So then, not everyone buys Christ at the same price. Photinus, who buys Him for death, buys Him at one price; the Arian, who buys Him to wrong Him, at another price; the Catholic, who buys Him to glorify Him, at another. But the Catholic buys Him without money according to what is written: He that has no money let him buy without price. Isaiah 55:1-2

129. So, then, all do not buy Christ at the same price; Photinus, who buys Him for death, buys Him at one price; the Arian, who buys Him to wrong Him, at another price; the Catholic, who buys Him to glorify Him, at another. But he buys Him without money according to that which is written: He that has no money let him buy without price. Isaiah 55:1-2

Not all who say to Christ "Lord, Lord" will enter the kingdom of heaven, as Christ himself says. Although many call themselves Christians and use the name, not all will receive the reward. Cain offered sacrifice, and Judas received the kiss, but it was said to him, "Judas, do you betray the Son of Man with a kiss?" That is, you complete your wickedness with a sign of affection, and you sow hatred with an instrument of peace, and you inflict death with an outward sign of love.

130. Not all, says Christ, that say unto Me, Lord, Lord, shall enter into the kingdom of heaven! Matthew 7:21 Although many call themselves Christians, and make use of the name, yet not all shall receive the reward. Both Cain offered sacrifice, and Judas received the kiss, but it was said to him, Judas, do you betray the Son of Man with a kiss? Luke 22:48 that is, you fill up your wickedness with the pledge of affection, and sow hatred with the implement of peace, and inflict death with the outward token of love.

The Arians should not congratulate themselves just because they use the Christian name. The Lord will answer them: You proclaim My Name and deny My ousia, but I do not recognize My Name where My eternal Godhead is not. That is not My Name which is divided from the Father and separated from the Spirit. I do not recognize My Name where I do not recognize My doctrine. I do not recognize My Name where I do not recognize My Spirit. For such a person does not realize that he is comparing the Spirit of the Father to those servants whom He created. We have already discussed this point at length.

131. Let not, then, the Arians flatter themselves with the employment of the name, because they call themselves Christians. The Lord will answer them: You set forward My Name, and deny My Substance, but I do not recognize My Name where My eternal Godhead is not. That is not My Name which is divided from the Father, and separated from the Spirit; I do not recognize My Name where I do not recognize My doctrine; I do not recognize My Name where I do not recognize My Spirit. For he knows not that he is comparing the Spirit of the Father to those servants whom He created. Concerning which point we have already spoken at length.

Since his purpose is to establish the Godhead of the Holy Spirit through the points already discussed, St. Ambrose returns to some of them again—for example, that He does not commit sin but forgives it; that He is not a creature but the Creator; and finally, that He does not offer worship but receives it.

As he purposes to establish the Godhead of the Holy Spirit by the points already discussed, St. Ambrose touches again on some of them; for instance, that He does not commit but forgives sin; that He is not a creature but the Creator; and lastly, that He does not offer but receives worship.

But to sum up, in order to gather more clearly at the end the arguments that have been used throughout, the evident glory of the Godhead is proved both by other arguments and most especially by these four. God is known by these marks: either that He is without sin, or that He forgives sin, or that He is not a creature but the Creator, or that He does not give but receives worship.

132. But to sum up, in order at the end more distinctly to gather up the arguments which have been used here and there, the evident glory of the Godhead is proved both by other arguments, and most especially by these four. God is known by these marks: either that He is without sin; or that He forgives sin; or that He is not a creature but the Creator; or that He does not give but receives worship.

Therefore, no one is without sin except God alone, for no one is without sin except God. Also, no one forgives sins except God alone, for it is also written: Who can forgive sins but God alone? And one cannot be the Creator of all unless he is not a creature, and he who is not a creature is without doubt God, for it is written: They worshipped the creature rather than the Creator, Who is God blessed forever. God also does not worship, but is worshipped, for it is written: You shall worship the Lord your God, and Him only shall you serve.

133. So, then, no one is without sin except God alone, for no one is without sin except God. Matthew 19:17 Also, no one forgives sins except God alone, for it is also written: Who can forgive sins but God alone? Luke 5:21 And one cannot be the Creator of all except he be not a creature, and he who is not a creature is without doubt God; for it is written: They worshipped the creature rather than the Creator, Who is God blessed forever. Romans 1:25 God also does not worship, but is worshipped, for it is written: You shall worship the Lord your God, and Him only shall you serve. Deuteronomy 6:13

Let us therefore consider whether the Holy Spirit possesses any of these marks that may bear witness to His Godhead. And first let us address the point that no one is without sin except God alone, and demand that they prove that the Holy Spirit has sin.

134. Let us therefore consider whether the Holy Spirit have any of these marks which may bear witness to His Godhead. And first let us treat of the point that none is without sin except God alone, and demand that they prove that the Holy Spirit has sin.

But they are unable to show us this, and demand our authority from us, namely, that we should prove by texts that the Holy Spirit has not sinned, just as it is said of the Son that He did no sin. Let them learn that we teach by the authority of the Scriptures, for it is written: "For in Wisdom is a Spirit of understanding, holy, one only, manifold, subtle, easy to move, eloquent, undefiled." The Scripture says He is undefiled. Has it lied concerning the Son, so that you should believe it to have lied concerning the Spirit? For the prophet said in the same place concerning Wisdom that nothing that defiles enters into her. She herself is undefiled, and her Spirit is undefiled. Therefore, if the Spirit has no sin, He is God.

135. But they are unable to show us this, and demand our authority from us, namely, that we should show by texts that the Holy Spirit has not sinned, as it is said of the Son that He did no sin. 1 Peter 2:22 Let them learn that we teach by authority of the Scriptures; for it is written: For in Wisdom is a Spirit of understanding, holy, one only, manifold, subtle, easy to move, eloquent, undefiled. Wisdom 7:22 The Scripture says He is undefiled, has it lied concerning the Son, that you should believe it to have lied concerning the Spirit? For the prophet said in the same place concerning Wisdom, that nothing that defiles enters into her. She herself is undefiled, and her Spirit is undefiled. Therefore if the Spirit have not sin, He is God.

However, how can He be guilty of sin when He Himself forgives sins? Therefore He has not committed sin, and if He is without sin He is not a creature. For every creature is subject to the possibility of sin, and the eternal Godhead alone is free from sin and undefiled.

136. But how can He be guilty of sin Who Himself forgives sins? Therefore He has not committed sin, and if He be without sin He is not a creature. For every creature is exposed to the capability of sin, and the eternal Godhead alone is free from sin and undefiled.

Let us now examine whether the Spirit forgives sins. There can be no doubt about this, since the Lord Himself said: "Receive the Holy Spirit. Whosesoever sins you forgive, they shall be forgiven" (John 20:22). Notice that sins are forgiven through the Holy Spirit. However, human beings use their ministry for the forgiveness of sins; they do not exercise the right of any power of their own. They forgive sins not in their own name but in the name of the Father and of the Son and of the Holy Spirit. They ask, the Godhead gives. The service belongs to human beings, but the gift comes from the Power on high.

137. Let us now see whether the Spirit forgives sins. But on this point there can be no doubt, since the Lord Himself said: Receive the Holy Spirit. Whosesoever sins you forgive they shall be forgiven. John 20:22 See that sins are forgiven through the Holy Spirit. But men make use of their ministry for the forgiveness of sins, they do not exercise the right of any power of their own. For they forgive sins not in their own name but in that of the Father and of the Son and of the Holy Spirit. They ask, the Godhead gives, the service is of man, the gift is of the Power on high.

Since it's clear that sin is forgiven through baptism, and in baptism the work belongs to the Father, the Son, and the Holy Spirit together, then if the Spirit forgives sin—and Scripture says, "Who can forgive sins except God alone?"—He certainly cannot be separated from the unity of the divine Nature, and therefore cannot be cut off from the power of God either. Now if He cannot be cut off from the power of God, how can He be cut off from the name of God?

138. And it is not doubtful that sin is forgiven by means of baptism, but in baptism the operation is that of the Father and of the Son and of the Holy Spirit. If, therefore, the Spirit forgives sin, since it is written, Who can forgive sins except God alone? Mark 2:7 certainly He Who cannot be separated from the oneness of the name of the Nature is also incapable of being severed from the power of God. Now if He is not severed from the power of God, how is He severed from the name of God.

Let us now see whether He is a creature or the Creator. But since we have already proven most clearly that He is the Creator, as it is written: "The Spirit of God who has made me," and it has been declared that the face of the earth is renewed by the Spirit, and that all things languish without the Spirit, it is clear that the Spirit is the Creator. But who can doubt this, since, as we have shown above, not even the generation of the Lord from the Virgin, which is more excellent than all creatures, happens without the operation of the Spirit?

139. Let us now see whether He be a creature or the Creator. But since we have above most clearly proved Him to be the Creator, as it is written: The Spirit of God Who has made me; Job 33:4 and it has been declared that the face of the earth is renewed by the Spirit, and that all things languish without the Spirit, it is clear that the Spirit is the Creator. But who can doubt this, since, as we have shown above, not even the generation of the Lord from the Virgin, which is more excellent than all creatures, is without the operation of the Spirit?

The Spirit is therefore not a creature, but the Creator, and whoever is Creator is certainly not a creature. And since He is not a creature, He is without doubt the Creator who produces all things together with the Father and the Son. But if He is the Creator, then certainly the Apostle, by condemning the Gentiles who "served the creature rather than the Creator, who is God blessed forever," and by warning people, as I mentioned above, that the Holy Spirit is to be served, both showed Him to be the Creator and, because He is the Creator, demonstrated that He ought to be called God. He also summarizes this in the letter written to the Hebrews, saying: "For He who created all things is God." Let them therefore either explain what has been created without the Father, Son, and Holy Spirit, or let them confess that the Spirit is also of one Godhead with the Father and the Son.

140. Therefore the Spirit is not a creature, but the Creator, and He Who is Creator is certainly not a creature. And because He is not a creature, without doubt He is the Creator Who produces all things together with the Father and the Son. But if He be the Creator, certainly the Apostle, by saying in condemnation of the Gentiles, Who served the creature rather than the Creator, Who is God blessed for ever, Romans 1:25 and by warning men, as I said above, that the Holy Spirit is to be served, both showed Him to be the Creator, and because He is the Creator demonstrated that He ought to be called God. Which he also sums up in the Epistle written to the Hebrews, saying: For He that created all things is God. Hebrews 3:4 Let them, therefore, either say what it is which has been created without the Father, Son, and Holy Spirit, or let them confess that the Spirit also is of one Godhead with the Father and the Son.

The writer also taught that He was to be worshipped, since he called Him Lord and God. For He Who is the God and Lord of the Universe is certainly to be worshipped by all, as it is written: You shall worship the Lord your God, and Him only shall you serve.

141. The writer taught also that He was to be worshipped, Whom he called Lord and God. For He Who is the God and Lord of the Universe is certainly to be worshipped by all, for it is thus written: You shall worship the Lord your God, and Him only shall you serve. Deuteronomy 6:13

If they disagree, let them tell us where they have read that the Spirit worships. Scripture says about the Son of God: "Let all the Angels of God worship Him." We do not read, "Let the Spirit worship Him." How can He worship when He is not numbered among servants and ministers? Rather, together with the Father and the Son, He has the service of the righteous under Him, for it is written: "We serve the Spirit of God." Therefore, He is to be worshipped by us, since the Apostle taught that we must serve Him. And the one we serve, we also adore, according to what is written—to repeat the same words again: "You shall worship the Lord your God, and Him only shall you serve."

142. Or let them say where they have read that the Spirit worships. For it is said of the Son of God: Let all the Angels of God worship Him; Hebrews 1:6 we do not read, Let the Spirit worship Him. For how can He worship Who is not among servants and ministers, but, together with the Father and the Son, has the service of the just under Him, for it is written: We serve the Spirit of God. Philippians 3:3 He is, therefore, to be worshipped by us, Whom the Apostle taught that we must serve, and Whom we serve we also adore, according to that which is written, to repeat the same words again: You shall worship the Lord your God, and Him only shall you serve.

The Apostle has not overlooked even this point, so that he teaches us that the Spirit is to be worshipped. Since we have shown that the Spirit is in the prophets, no one can doubt that prophecy is given by the Spirit. Clearly, when the One who is in the prophets is worshipped, the same Spirit is worshipped. This is confirmed in the passage: "If the whole church is assembled together, and all speak with tongues, and someone unlearned or unbelieving comes in, will he not say that you are mad? But if all prophesy, and someone unlearned and unbelieving comes in, he is convicted by all and judged by all. For the secrets of his heart are made manifest, and so falling down on his face he will worship God, declaring that God is in truth among you." Therefore, it is God who is worshipped, God who dwells and speaks in the prophets. But the Spirit dwells and speaks in this way; therefore, the Spirit is also worshipped.

143. Although the Apostle has not omitted even this point, so as to omit to teach us that the Spirit is to be worshipped. For since we have demonstrated that the Spirit is in the prophets, no one can doubt that prophecy is given by the Spirit, and plainly when He Who is in the prophets is worshipped, the same Spirit is worshipped. And so you find: If the whole Church be assembled together, and all speak with tongues, and there come in one unlearned or unbelieving, will he not say that you are mad? But if all prophesy, and there come in one unlearned and unbelieving, he is convicted by all, he is judged by all. For the secrets of his heart are made manifest, and so falling down on his face he will worship God, declaring that God is in truth among you. 1 Corinthians 14:23-25 It is, therefore, God Who is worshipped, God Who abides and Who speaks in the prophets; but the Spirit thus abides and speaks, therefore, also, the Spirit is worshipped.

Having shown above that the Spirit dwells in and speaks through the prophets, St. Ambrose concludes that He knows all things that belong to God, and therefore is one with the Father and the Son. He establishes this same point again from the fact that the Spirit possesses everything that God possesses: Godhead, knowledge of the heart, truth, a Name above every name, and power to raise the dead, as is demonstrated from Ezekiel, and in this He is equal to the Son.

Having proved above that the Spirit abides and speaks in the prophets, St. Ambrose infers that He knows all things which are of God, and therefore is One with the Father and the Son. This same point he establishes again from the fact that He possesses all that God possesses, namely, Godhead, knowledge of the heart, truth, a Name above every name, and power to raise the dead, as is proved from Ezekiel, and in this He is equal to the Son.

Since the Father and the Son are One—because the Son has all things that the Father has—the Spirit is likewise one with the Father and the Son, because He too knows all the things of God. He did not obtain this by force, which would mean injury to one who had suffered loss. He did not seize it, or else the loss would belong to the one from whom it might seem to have been taken. For He did not seize it out of need, nor did He take it by force through superior power, but He possesses it by unity of power. Therefore, if He works all these things—for one and the same Spirit works all (1 Corinthians 12:11)—how is He not God, when He has all things that God has?

144. And so as the Father and the Son are One, because the Son has all things which the Father has, so too the Spirit is one with the Father and the Son, because He too knows all the things of God. For He did not obtain it by force, so that there should be any injury as of one who had suffered loss; He did not seize it, lest the loss should be his from whom it might seem to have been plundered. For neither did He seize it through need, nor through superiority of greater power did He take it by force, but He possesses it by unity of power. Therefore, if He works all these things, for one and the same Spirit works all, 1 Corinthians 12:11 how is He not God Who has all things which God has?

Let us consider what God might have that the Holy Spirit does not have. God the Father has Godhead, and the Son also has it—in whom the fullness of the Godhead dwells—and the Spirit has it, for it is written: "The Spirit of God is in my nostrils."

145. Or let us consider what God may have which the Holy Spirit has not. God the Father has Godhead, and the Son, too, in Whom dwells the fullness of the Godhead, has it, and the Spirit has it, for it is written: The Spirit of God is in my nostrils. Job 27:3

God searches hearts and minds, for it is written: "God searches the hearts and reins." The Son also has this power—He who said, "Why do you think evil in your hearts?" For Jesus knew their thoughts. And the Spirit has the same power, manifesting to the prophets the secrets of others' hearts, as we said above: "For the secrets of his heart are made manifest." And why should we be surprised if He searches the hidden things of humanity, when He searches even the deep things of God?

146. God, again, searches the hearts and reins, for it is written: God searches the hearts and reins. The Son also has this power, Who said, Why do you think evil in your hearts? Matthew 9:4 For Jesus knew their thoughts. And the Spirit has the same power, Who manifests to the prophets also the secrets of the hearts of others, as we said above: for the secrets of his heart are made manifest. And why do we wonder if He searches the hidden things of man Who searches even the deep things of God?

God has the attribute of being true, for it is written: Let God be true and every man a liar. Does the Spirit lie, He Who is the Spirit of Truth, and Whom we have shown to be called the Truth, since John called Him the Truth just as he also called the Son? And David says in the psalm: Send out Your light and Your truth, they have led me and brought me to Your holy hill and to Your tabernacles. If you understand that in this passage the Son is the light, then the Spirit is the Truth, or if you understand the Son to be the Truth, then the Spirit is the light.

147. God has as an attribute that He is true for it is written: Let God be true and every man a liar. Romans 3:4 Does the Spirit lie Who is the Spirit of Truth? John 16:13 and Whom we have shown to be called the Truth, since John called Him too the Truth, as also the Son? And David says in the psalm: Send out Your light and Your truth, they have led me and brought me to Your holy hill and to Your tabernacles. If you consider that in this passage the Son is the light, then the Spirit is the Truth, or if you consider the Son to be the Truth, then the Spirit is the light.

148. God has a Name that is above every name, and He has given a name to the Son, as we read that at the Name of Jesus every knee should bow. Let us consider whether the Spirit has this Name. But it is written: Go, baptize the nations in the Name of the Father, and of the Son, and of the Holy Spirit. He has, then, a Name above every name. What the Father and the Son have, the Holy Spirit also has through the oneness of the Name of His nature.

148. God has a Name which is above every name, and has given a name to the Son, as we read that in the Name of Jesus knees should bow. Let us consider whether the Spirit has this Name. But it is written Go, baptize the nations in the Name of the Father, and of the Son, and of the Holy Spirit. Matthew 28:19 He has, then, a Name above every name. What, therefore, the Father and the Son have, the Holy Spirit also has through the oneness of the Name of His nature.

Raising the dead is a divine prerogative. Just as the Father raises the dead and gives them life, so the Son also gives life to whom He wills. But the Spirit (through Whom God raises) also raises them, for it is written: He shall give life also to your mortal bodies through His Spirit that dwells in you. However, in case you think this is an insignificant grace, learn that the Spirit also raises, for the prophet Ezekiel says: Come, O Spirit, and breathe upon these dead, and they shall live. And I prophesied as He commanded me, and the Spirit of life entered into them, and they lived, and stood up on their feet an exceeding great company. And further on God says: You shall know that I am the Lord, when I shall open your graves, that I may bring My people out of their graves, and I will give you My Spirit, and you shall live.

149. It is a prerogative of God to raise the dead. For as the Father raises the dead and quickens them, so the Son also quickens whom He will. John 5:21 But the Spirit also (by Whom God raises) raises them, for it is written: He shall quicken also your mortal bodies through His Spirit that dwells in you. Romans 8:11 But that you may not think this a trivial grace, learn that the Spirit also raises, for the prophet Ezekiel says: Come, O Spirit, and breathe upon these dead, and they shall live. And I prophesied as He commanded me, and the Spirit of life entered into them, and they lived, and stood up on their feet an exceeding great company. Ezekiel 37:9-10 And farther on God says: You shall know that I am the Lord, when I shall open your graves, that I may bring My people out of their graves, and I will give you My Spirit, and you shall live. Ezekiel 37:13-14

When the prophet spoke of His Spirit, did he mention any other besides the Holy Spirit? He would not have spoken of His Spirit as produced by mere breath, nor could this Spirit come from the four quarters of the world, since the blowing of these winds that we experience is partial, not universal. Likewise, this spirit by which we live is individual, not universal. But it belongs to the nature (physis) of the Holy Spirit to be both over all and in all. Therefore, from the prophet's words we can see how bones that have long since fallen apart and been scattered may come together again into the form of a revived body when the Spirit gives them life. We can see how the ashes may come together on the limbs to which they belong, animated by a tendency to come together even before being formed anew with the appearance of the living.

150. When He spoke of His Spirit, did He mention any other besides the Holy Spirit? For He would neither have spoken of His Spirit as produced by blowing, nor could this Spirit come from the four quarters of the world, for the blowing of these winds, which we experience, is partial, not universal; and this spirit by which we live is also individual, not universal. But it is the nature of the Holy Spirit to be both over all and in all. Therefore from the words of the prophet we may see how (the frame-work of the members long since fallen asunder being scattered) the bones may come together again to the form of a revived body, when the Spirit quickens them; and the ashes may come together on the limbs belonging to them, animated by a disposition to come together before being formed anew in the appearance of living.

Do we not recognize the oneness of divine power in the similarity of what is done? The Spirit raises in the same manner as the Lord raised at the time of His own Passion, when suddenly in the blink of an eye the graves of the dead were opened, the bodies came back to life and rose from the tombs, the smell of death was removed and the scent of life restored, and the ashes of those who were dead took on again the appearance of the living.

151. Do we not in the likeness of what is done recognize the oneness of the divine power? The Spirit raises after the same manner as the Lord raised at the time of His own Passion, when suddenly in the twinkling of an eye the graves of the dead were opened, and the bodies living again arose from the tombs, and the smell of death being removed, and the scent of life restored, the ashes of those who were dead took again the likeness of the living.

The Spirit, then, possesses what Christ possesses, and therefore what God possesses, for all things that the Father has, the Son also has. This is why He said: "All things which the Father has are Mine."

152. So, then, the Spirit has that which Christ has, and therefore what God has, for all things which the Father has the Son also has, and therefore He said: All things which the Father has are Mine. John 16:15

The river flowing from the Throne of God is a symbol of the Holy Spirit, but the waters mentioned by David refer to the heavenly powers. The kingdom of God is the work of the Spirit, and it should not surprise us if He reigns in this kingdom together with the Son, since St. Paul promises that we too will reign with the Son.

The river flowing from the Throne of God is a figure of the Holy Spirit, but by the waters spoken of by David the powers of heaven are intended. The kingdom of God is the work of the Spirit; and it is no matter for wonder if He reigns in this together with the Son, since St. Paul promises that we too shall reign with the Son.

It is also significant that we read of a river going forth from the throne of God. You can find these words in the Evangelist John: And He showed me a river of living water, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street thereof, and on either side, was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month, and the leaves of the tree were for the healing of all nations.

153. And this, again, is not a trivial matter that we read that a river goes forth from the throne of God. For you read the words of the Evangelist John to this purport: And He showed me a river of living water, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street thereof, and on either side, was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month, and the leaves of the tree were for the healing of all nations. Revelation 22:1-2

This is certainly the River proceeding from the throne of God, that is, the Holy Spirit, whom believers in Christ drink, as He Himself says: If anyone is thirsty, let him come to Me and drink. Whoever believes in Me, as the Scripture says, rivers of living water will flow from within him. But He said this about the Spirit. Therefore the river is the Spirit.

154. This is certainly the River proceeding from the throne of God, that is, the Holy Spirit, Whom he drinks who believes in Christ, as He Himself says: If any man thirst, let him come to Me and drink. He that believes in Me, as says the Scripture, out of his belly shall flow rivers of living water. But this spoke He of the Spirit. John 7:37-38 Therefore the river is the Spirit.

155. This, then, is in the throne of God, for the water does not wash the throne of God. Furthermore, whatever you may understand by that water, David did not say that it was above the throne of God, but above the heavens, for it is written: Let the waters which are above the heavens praise the Name of the Lord. He says let them praise, not let it praise. For if he had intended us to understand the element of water, he certainly would have said, Let it praise, but by using the plural he intended the Powers to be understood.

155. This, then, is in the throne of God, for the water washes not the throne of God. Then, whatever you may understand by that water, David said not that it was above the throne of God, but above the heavens, for it is written: Let the waters which are above the heavens praise the Name of the Lord. Let them praise, he says, not let it praise. For if he had intended us to understand the element of water, he would certainly have said, Let it praise, but by using the plural he intended the Powers to be understood.

It is no wonder that the Holy Spirit is in the throne of God, since the kingdom of God itself is the work of the Holy Spirit, as it is written: For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Spirit. And when the Savior Himself says, Every kingdom divided against itself shall be destroyed, and then adds, But if I, by the Spirit of God, cast out devils, without doubt the kingdom of God has come upon you, He shows that the kingdom of God is held undivided by Himself and by the Spirit.

156. And what wonder is it if the Holy Spirit is in the throne of God, since the kingdom of God itself is the work of the Holy Spirit, as it is written: For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Spirit. Romans 14:17 And when the Saviour Himself says, Every kingdom divided against itself shall be destroyed, Matthew 12:25 by adding afterwards, But if I, by the Spirit of God, cast out devils, without doubt the kingdom of God has come upon you, Matthew 12:27 He shows that the kingdom of God is held undivided by Himself and by the Spirit.

But what is more foolish than for anyone to deny that the Holy Spirit reigns together with Christ when the Apostle says that even we shall reign together with Christ in the kingdom of Christ: If we are dead with Him, we shall also live with Him; if we endure, we shall also reign with Him. However, we reign by adoption, He by power; we by grace, He by nature.

157. But what is more foolish than for any one to deny that the Holy Spirit reigns together with Christ when the Apostle says that even we shall reign together with Christ in the kingdom of Christ: If we are dead with Him, we shall also live with Him; if we endure, we shall also reign with Him. 2 Timothy 2:11-12 But we by adoption, He by power; we by grace, He by nature.

The Holy Spirit, therefore, shares in the kingdom with the Father and the Son, and He is of one nature with them, of one Lordship, and also of one power.

158. The Holy Spirit, therefore, shares in the kingdom with the Father and the Son, and He is of one nature with Them, of one Lordship, and also of one power.

Isaiah was sent by the Spirit, and the same Spirit was seen by him. The meaning of the revolving wheels and the various wings, and how the Spirit is proclaimed Lord of Sabaoth by the Seraphim—surely no one but impious people can deny Him this title.

Isaiah was sent by the Spirit, and accordingly the same Spirit was seen by him. What is meant by the revolving wheels, and the various wings, and how since the Spirit is proclaimed Lord of Sabaoth by the Seraphim, certainly none but impious men can deny Him this title.

Since He has a share in the kingdom, what prevents us from understanding that it was the Holy Spirit by whom Isaiah was sent? We cannot doubt this on Paul's authority, whose judgment the Evangelist Luke so greatly approved in the Acts of the Apostles that he wrote in Paul's words as follows: Well spoke the Holy Spirit through Isaiah the prophet to our fathers, saying: Go to this people and say, You shall hear with the ear and shall not understand, and seeing you shall see and shall not perceive.

159. Since, then, He has a share in the kingdom, what hinders us from understanding that it was the Holy Spirit by Whom Isaiah was sent? For on the authority of Paul we cannot doubt, whose judgment the Evangelist Luke so much approved in the Acts of the Apostles as to write as follows in Paul's words: Well spoke the Holy Spirit through Isaiah the prophet to our fathers, saying: Go to this people and say, You shall hear with the ear and shall not understand, and seeing you shall see and shall not perceive. Acts 28:25-26

It is the Spirit, then, who sent Isaiah. If the Spirit sent him, it is certainly the Spirit whom Isaiah saw after Uzziah's death, when he said: I saw the Lord of Sabaoth sitting upon a throne, high and lifted up, and the house was full of His majesty. And the Seraphim stood around Him, each one had six wings, and with two they were covering His face, and with two they were covering His feet, and with two they were flying; and they cried out one to the other, and said, Holy, holy, holy is the Lord of Sabaoth, the whole earth is full of His majesty.

160. It is, then, the Spirit Who sent Isaiah. If the Spirit sent him, it is certainly the Spirit Whom, after Uzziah's death, Isaiah saw, when he said: I saw the Lord of Sabaoth sitting upon a throne, high and lifted up, and the house was full of His majesty. And the Seraphim stood round about Him, each one had six wings, and with two they were covering His face, and with two they were covering His feet, and with two they were flying; and they cried out one to the other, and said, Holy, holy, holy is the Lord of Sabaoth, the whole earth is full of His majesty. Isaiah 6:1-3

If the Seraphim were standing, how could they be flying? If they were flying, how could they be standing? If we cannot understand this, why do we want to understand God, whom we have not seen?

161. If the Seraphim were standing, how were they flying? If they were flying, how were they standing? If we cannot understand this, how is it that we want to understand God, Whom we have not seen?

But just as the prophet saw a wheel running within a wheel (Ezekiel 1:16)—which certainly does not refer to anything visible to bodily sight, but to the grace of each Testament, since the life of the saints is refined and so consistent with itself that later portions agree with the former—the wheel within a wheel represents life under the Law and life under grace. This is because Jews are within the Church, and the Law is included in grace. For the one who is within the Church is the one who is a Jew inwardly, and circumcision of the heart is a sacrament within the Church. But the Judaism that is within the Church is that of which it is written: "In Judah God is known." Therefore, just as wheel runs within wheel, so in the same way the wings were both still and flying.

162. But as the prophet saw a wheel running within a wheel Ezekiel 1:16 (which certainly does not refer to any appearance to the bodily sight, but to the grace of each Testament; for the life of the saints is polished, and so consistent with itself that later portions agree with the former). The wheel, then, within a wheel is life under the Law, life under grace; inasmuch as Jews are within the Church, the Law is included in grace. For he is within the Church who is a Jew secretly; and circumcision of the heart is a sacrament within the Church. But that Jewry is within the Church of which it is written: In Jewry is God known; therefore as wheel runs within wheel, so in like manner the wings were still, and the wings were flying.

In the same way, the Seraphim were veiling His face with two wings, veiling His feet with two wings, and flying with two wings. Here too there is a mystery of spiritual wisdom. Some seasons stand still, others fly by; past seasons stand, future seasons are flying, and like the wings of the Seraphim, they veil the face or the feet of God. This is because in God, who has neither beginning nor end, the whole course of times and seasons rests in His knowledge of their beginning and end. Therefore, past and future times stand still, while the present flies. Do not seek after the secrets of His beginning or His end, for there is neither. You have the present, but you must praise Him, not question Him.

163. In like manner, too, the Seraphim were veiling His face with two wings, and with two were veiling His feet, and with two were flying. For here also is a mystery of spiritual wisdom. Seasons stand, seasons fly; the past stand, the future are flying, and like the wings of the Seraphim, so they veil the face or the feet of God; inasmuch as in God, Who has neither beginning nor end, the whole course of times and seasons, from this knowledge of its beginning and its end, is at rest. So, then, times past and future stand, the present fly. Ask not after the secrets of His beginning or His end, for there is neither. You have the present, but you must praise Him, not question.

The Seraphim praise God with voices that never tire, and yet you question? Certainly when they do this, they show us that we must not sometimes question God, but always praise Him. Therefore the Holy Spirit is also the Lord of Sabaoth. Unless perhaps the Teacher whom Christ chose does not please the impious, or they can deny that the Holy Spirit is the Lord of powers, who gives whatever powers He Himself wills.

164. The Seraphim with unwearied voices praise, and do you question? And certainly when they do this they show us that we must not sometimes question about God, but always praise Him. Therefore the Holy Spirit is also the Lord of Sabaoth. Unless perchance the Teacher Whom Christ chose pleases not the impious, or they can deny that the Holy Spirit is the Lord of powers, Who gives whatever powers He Himself wills.

To prove the Unity in Trinity, the passage from Isaiah that has been quoted is examined, and it is demonstrated that there is no disagreement about its meaning among those who interpret it as referring to the Father, or to the Son, or to the Spirit. If He who was crucified was Lord of glory, then likewise the Holy Spirit is equal in all things to the Father and the Son, and the Arians will never be able to diminish His glory.

In proof of the Unity in Trinity the passage of Isaiah which has been cited is considered, and it is shown that there is no difference as to its sense among those who expound it of the Father, or of the Son, or of the Spirit. If He Who was crucified was Lord of glory, so, too, is the Holy Spirit equal in all things to the Father and the Son, and the Arians will never be able to diminish His glory.

We can now recognize that the Father, the Son, and the Holy Spirit share one majesty and rule. Many say that the one Isaiah saw at that time was God the Father. Paul says it was the Spirit, and Luke agrees with him. John the Evangelist applies it to the Son. He has written this about the Son: Jesus said these things, then departed and hid himself from them. But even though he had performed such great signs before them, they did not believe in him, so that the word of Isaiah might be fulfilled which he spoke: "Lord, who has believed our report, and to whom has the Arm of the Lord been revealed?" Therefore they could not believe, because Isaiah said again: "He has blinded their eyes and hardened their heart, so that they might not see with their eyes and understand with their heart and be converted, and I should heal them." Isaiah said these things when he saw his glory and spoke of him.

165. It is now possible to recognize the oneness of the majesty and rule in the Father, the Son, and the Holy Spirit. For many say that it was God the Father Who was seen at that time by Isaiah. Paul says it was the Spirit, and Luke supports him. John the Evangelist refers it to the Son. For thus has he written of the Son: These things spoke Jesus, and departed and hid Himself from them. But though He had done so great signs before them, they did not believe in Him, that the word of Isaiah might be fulfilled which he spoke, Lord, who has believed our report, and to whom has the Arm of the Lord been revealed? Isaiah 53:1 Therefore, they could not believe, because Isaiah said again, He has blinded their eyes and hardened their heart, that they might not see with their eyes and understand with their heart and be converted, and I should heal them. Isaiah 6:10 These things said Isaiah when he saw His glory, and spoke of Him. John 12:36-41

John says that Isaiah spoke these words, and revealed very clearly that the glory of the Son appeared to him. Paul, however, states that the Spirit said these things. Where, then, does this difference come from?

166. John says that Isaiah spoke these words, and revealed most clearly that the glory of the Son appeared to him. Paul, however, relates that the Spirit said these things. Whence, then, is this difference?

There is indeed a difference in words, not in meaning. For though they said different things, neither was wrong, because both the Father is seen in the Son, who said, "He that sees Me sees the Father also" (John 14:9), and the Son is seen in the Spirit. For just as no one says "Lord Jesus" except in the Holy Spirit (1 Corinthians 12:3), so Christ is seen not by the eye of flesh but by the grace of the Spirit. This is why Scripture says, "Rise, you that sleep, and arise from the dead, and Christ shall shine upon you" (Ephesians 5:14). And when Paul had lost his eyesight, how did he see Christ except in the Spirit (Acts 9:8)? This is why the Lord says, "For to this end I have appeared unto you, to appoint you a minister and a witness of the things wherein you have seen Me, and of the things wherein you shall see Me" (Acts 26:16). For the prophets also received the Spirit and saw Christ.

167. There is, indeed, a difference of words, not of meaning. For though they said different things, neither was in error, for both the Father is seen in the Son, Who said, He that sees Me sees the Father also, John 14:9 and the Son is seen in the Spirit; for as no man says Lord Jesus, except in the Holy Spirit, 1 Corinthians 12:3 so Christ is seen not by the eye of flesh, but by the grace of the Spirit. Whence, too, the Scripture says: Rise, you that sleep, and arise from the dead, and Christ shall shine upon you. Ephesians 5:14 And Paul, when he had lost his eyesight, how did he see Christ except in the Spirit? Acts 9:8 Wherefore the Lord says: For to this end I have appeared unto you, to appoint you a minister and a witness of the things wherein you have seen Me, and of the things wherein you shall see Me. Acts 26:16 For the prophets also received the Spirit and saw Christ.

One, then, is the vision, one the right to command, one the glory. Do we deny that the Holy Spirit is also the Lord of glory when the Lord of glory was crucified—the one who was born from the Holy Spirit of the Virgin Mary? For Christ is not one of two but is one, and was born as Son of God from the Father before the world, and was born in the world as man by taking flesh.

168. One, then, is the vision, one the right to command, one the glory. Do we deny that the Holy Spirit is also the Lord of glory when the Lord of glory was crucified who was born from the Holy Spirit of the Virgin Mary? For Christ is not one of two, but is one, and was born as Son of God of the Father before the world; and in the world born as man by taking flesh.

And why should I say that, just as the Father and the Son are, so too the Spirit is free from stain and Almighty? For Solomon called Him in Greek pantodynamon and panepiskopον, because He is Almighty and beholds all things, as we showed above is read in the Book of Wisdom 7:22. Therefore the Spirit enjoys honor and glory.

169. And why should I say that, as the Father and the Son, so, too, the Spirit is free from stain and Almighty, for Solomon called Him in Greek παντοδύναμον, πᾶνέπίσχοπον, because He is Almighty and beholds all things, Wisdom 7:22 as we showed above to be, is read in the Book of Wisdom. Therefore the Spirit enjoys honour and glory.

Consider now whether perhaps something may not be fitting for Him, or if this displeases you, O Arian, pull Him down from His fellowship with the Father and the Son. But if you choose to pull Him down, you will see the heavens overturned above you, for all their strength comes from the Spirit. If you choose to pull Him down, you must first lay hands on God, for the Spirit is God. But how will you pull Him down, who searches the deep things of God?

170. Consider now lest perchance something may not beseem Him, or if this displease you, O Arian, drag Him down from His fellowship with the Father and the Son. But if you choose to drag Him down you will see the heavens reversed above you, for all their strength is from the Spirit. If you choose to drag Him down, you must first lay hands on God, for the Spirit is God. But how will you drag Him down, Who searches the deep things of God?