Hanc, inquam, lucem in te demonstrans Filius proclamabat, dum ut in eadem incederent suos discipulos præmonebat: Dum lucem habetis, inquit, ambulate in luce (Joan. XII, 35). Et iterum: Ego sum lux hujus mundi, qui sequitur me, non ambulat in tenebris, sed habebit lumen vitæ aeternae (Joan. VIII, 12). Et Evangelista: Erat lux vera, inquit, quae illuminat omnem hominem venientem in hunc mundum,Joan. I, 9). Si hæc lux, quæ credentibus promittitur, in Filio esse probatur, et cum aeterno aeterna esse dictur, quomodo a vebis ab inaccessibili luce Patris Filius separatur? Si enim Filius Deus verus et vita aeterna, sine dubio in hac luce simul cum Patre habitare credendus est, quam nullus modo in hoc mortali corpore constitutus, potest aliquatenus contucri; sed dum apparuerit, tunc vcre illam videbit siculi est, qui ejus conspectibus dignus fuerit coaptari: et non sicut Moyses caeterique prophet:e per ænigmata et figuram, sed ipsam veraciter in Filio secundum Apostolum contuebitur deitatis substantiam. Nam si hunc eumdemque prophetæ testimonium sequentem, sereno mentis intuitu invesLigare volueris, invenies Filium non nuncupasse ab hac luce Patris penitus separari, quoniam cum solum Filium dixerit in terra cum hominibus conversatum, Patrem ab illo non fecerit alienum.
This light, I say, the Son was proclaiming when He showed it to be in Himself, warning His disciples to walk in it: "While you have the light," He says, "walk in the light" (John 12:35). And again: "I am the light of this world; he who follows me does not walk in darkness, but will have the light of eternal life" (John 8:12). And the Evangelist says: "He was the true light, which enlightens every man coming into this world" (John 1:9). If this light, which is promised to believers, is proved to be in the Son, and is said to be eternal with the Eternal One, how is the Son separated by you from the inaccessible light of the Father? For if the Son is true God and eternal life, He must without doubt be believed to dwell in this light together with the Father—a light which no one, while established in this mortal body, can in any measure behold; but when it has appeared, then he who has been made worthy to be joined to its sight will truly see it as it is: not as Moses and the other prophets saw through riddles and figures, but he will truly behold that very substance of the Godhead in the Son, according to the Apostle. For if, following the testimony of this same prophet, you wish to investigate with the serene insight of the mind, you will find that the Son did not declare Himself to be wholly separated from this light of the Father, since when He said that the Son alone conversed on earth with men, He did not make the Father alien to Him.
CAPUT LXVII.
Ubi dicunt Filium ut Patrem non esse perfectum.
Si dixerint quod propheta de Filio dicere potuit: Imperfectum meum viderunt oculi tui, et in libro tuo omnes scribentur (Psal. CXXXVIII, 15).
Responsio. Si, quemadmodum dixit Apostolus, lege Christi legitime utereris, agnosceres utique Filium cl principem divinis Litteris astrui, et perfectum, Paulo apostolo attestante: In diebus carnis suæ, inquit. orationes et preces ad Deum, qui poterat salvare eum a morte, cum clamore forti et lacrymis obtulit, exauditus est propter timorem, manifestos exi. siens Filius, ex iis quae passus est didicit obedientiam, qui perfectus factos est omnibus obedientibus sibi, et auctor salutis æternae et pronuntiatus a Deo princeps sacerJotum (Hebr. v, 7). Item ibi: Sermo autem jurationis, qui post legem est, Filium in aeternum perfectum (Ilebr. VII, 28). Item ibi: Habentes ergo principem sacerdotum qui penetrarit coelos, Jesum Filium Dei (Hebr. IV, 14). Item ibi: Curramus ad propositum uobis praemium agonis, respicientes ad principem et perfectorem Jesum (Hebr. XII, 2). Et iterum: Donee occurramus omnes in unitatem fidei et agnitionem Filii Dei in virum perfectum, in mensuram ætatis plenitudinis Christi (Ephes. IV, 13). Recense, quaeso, quae superius de perfectione et principatu Filii sunt posita, et noli ulterius in tuam perniciem meditari subdole vanitatem.
CHAPTER LXVII.
Where they say that the Son, like the Father, is not perfect.
If they say that the prophet could have spoken of the Son: "My imperfect state your eyes have seen, and in your book all shall be written" (Ps. 138:15).
Answer. If, as the Apostle said, you were using the law of Christ lawfully, you would surely recognize that the Son is asserted by the divine Scriptures to be both prince and perfect, as the apostle Paul testifies: "In the days of his flesh," he says, "he offered prayers and supplications to God, who was able to save him from death, with loud crying and tears, and he was heard because of his fear, manifestly showing himself to be the Son; from the things which he suffered he learned obedience, and having been made perfect he became for all who obey him the author of eternal salvation and was proclaimed by God a prince of priests" (Heb. 5:7). Likewise there: "But the word of the oath, which is after the law, appoints the Son perfect forever" (Heb. 7:28). Likewise there: "Having therefore a prince of priests who has penetrated the heavens, Jesus the Son of God" (Heb. 4:14). Likewise there: "Let us run to the prize of the contest set before you, looking to the prince and perfecter Jesus" (Heb. 12:2). And again: "Until we all meet in the unity of faith and the knowledge of the Son of God, into a perfect man, into the measure of the age of the fullness of Christ" (Eph. 4:13). Reckon up, I ask, the things which have been set down above concerning the perfection and principate of the Son, and do not any longer cunningly meditate vanity to your own destruction.
CAPUT LXVIII.
Ubi dicunt: Sicut me misit vivus Pater, et ego vivo propter Patrem.
Si autem dixerint in hoc minorem esse Patre Filium, quia ipse dixit: Sicut me misit vivus Pater, et ego vivo propter Patrem.
Responsio. Haec res non inæqualitatem Filii indicat, sed plenam in illo divinitatis substantiam demonstrat, eo quod Filius non a semetipse, neque ex nihilo, sed a Patre subsistat, quod est summum et singulare unitatis indicium: Vivere enim Patris, quid est aliud nisi esse? et vivere Filium propter Patrem, quid aliud est quam in Patre subsistere? Ergo sicut me misit vivus Pater, ait, et ego vivo propter Patrem (Joan. VI, 57): posset utique dicere, Et eGo vivo per Patrem, si aliquam in se inferioris potentiæ diversitatem vellet ostendere, quoniam qui per alterum vivit, per seipsum utique vivere minime possit; qui vero propter alium vivit, ipse magis viventis causa existit. Sicut enim per viventis Patris missionem mundo innotuit Filius, ita per viventeiu Filium, Patris nomen mundo et hominibus innoluit, dum non propter Patrem semelipsum vivcre comprobavit, dicendo: Notum feci eis nomen tuum, et notum faciam, et manifestavi nomen tuum hominibus (Joan. XVII, 6). Qui cnim in revelando se invicem pares sunt, potentia utique impares esse non possunt.
CHAPTER LXVIII.
Where they say: "As the living Father sent me, and I live because of the Father."
But if they have said that in this the Son is less than the Father, because he himself said: "As the living Father sent me, and I live because of the Father."
Answer. This matter does not indicate inequality of the Son, but demonstrates the full substance of divinity in him, in that the Son subsists not from himself, nor from nothing, but from the Father, which is the highest and singular indication of unity. For to live of the Father, what else is it but to be? And for the Son to live because of the Father, what else is it but to subsist in the Father? Therefore, "As the living Father sent me," he says, "and I live because of the Father" (John 6:57): he could certainly have said, "And I live through the Father," if he wished to show in himself any diversity of inferior power, since he who lives through another can by no means live through himself; but he who lives because of another, he himself is rather the cause of the one living. For just as through the mission of the living Father the Son became known to the world, so through the living Son the name of the Father became known to the world and to men, when he proved that he does not live for himself instead of for the Father, by saying: "I have made known to them your name, and I will make it known, and I have manifested your name to men" (John 17:6). For those who are equal in revealing one another cannot possibly be unequal in power.
CAPUT LXIX.
Ubi dicunt in Filio Patrem fuisse compositum.
Si vobis dixerint: Si Deus in Deo est, id est inna Filium Pater, alter ergo in altero compositus erat.
Responsio. Nos quoque ideo credimus in Filio, quia Pater in ipso est, quia ipse ait: Pater in me, et ego in Patre (Joan. x, 38). Item Paulo apostolo ob huc credimus prædicanti, quia ipse dixit: Deus erat in Christo mundum reconcilians sibi (II Cor. v, 19). Ideo Isaiæ prophetæ Christianumaccommodamus auditum, quia inseparabiliter unitis prædicare orsus est sacramentum,dum in Filio Patrem semper unum Deumfuisse asseruit, præter quem alterum non esse prædixit. In te est Deus, ait, et nesciebamus: tu enim Deus saeculorum Salvatur (Isai. LV, 14). Salomonis etiam prophetiae idcirco indubitanter crediwus, quoniam in tabernaculo unigeniti Filii Deum ingenitum requievisse eo annuntiante cognoscimus: Qui genuit me, inquit, requievit in tabernaculo meo (Eccli.XXIV, 12). Deus igitur, qui simplicis natune est, in altero compositus non est, quia secundum deitatis naturae substantiam, unus in Filio Deus est, in quibus etiam si duæ personas et nomina designantur, una tamen in eis est divini nominis virtus; quoniam qui natura unum sunt, divinitate die versi esse non possunt.
CHAPTER LXIX.
Where they say that the Father was compounded in the Son.
If they have said to you: If God is in God, that is, the Father in the Son, then the one was compounded in the other.
Answer. We too believe in the Son for this reason, because the Father is in him, because he himself said: The Father is in me, and I in the Father (John 10:38). Likewise we believe the apostle Paul preaching to this same point, because he said: God was in Christ reconciling the world to himself (2 Cor 5:19). For this reason we apply a Christian hearing to the prophet Isaiah, because he began to preach the sacrament of those inseparably united, when he asserted that the Father was always one God in the Son, and declared that there is no other besides him. In you, he says, is God, and we did not know: for you are the God of ages, the Savior (Isa 45:14-15). We also believe the prophecy of Solomon without doubt for this reason, since we know by his announcement that the unbegotten God rested in the tabernacle of the only-begotten Son: He who begot me, he says, rested in my tabernacle (Sirach 24:12). God therefore, who is of a simple nature, is not compounded in another, because according to the substance of the divine nature, God is one in the Son; and even if two persons and names are designated in them, yet in them is one power of the divine name; since those who are one by nature cannot be divided in divinity.
CAPUT LXX.
Ubi dicunt, Patrem ex quo omnia, et Filium per quem omnia.
Si autem dixerint: Si Paler et Filius unum sum, quomodo Pater alter est ex quo sunt omnia, et alter Filius, per quem sunt omnia?
Responsio. Expelle tandem a sensibus luis ea quæ tibi a via veritatis erranti hæresis Ariana inculcat, et cognoscas quia sicut de Filio, ita etiam de Patre dictum Scriptura sancta commemorat, quoniam sicut per Filium omnia, ita per Patrem universa creduntur esse periecta. Sed si hoc m'orem Patri judicas Filium, quia dixit Apostolus: Unus Deus Pater, ex quo omnia, et unus Dominus Jesus Christus, per quem. omnia (1 Cor. VIII, 6), diligenter universa quæ ab Apostolo dicta sunt debes advertere: ei invenies etiam Patrem ab hujus operis nuncupatione alienum non esse, eodem Apostolo affirmante: Fratres, Deus, inquit, per quem vocati estis in una spe vocationis vestræ (Ephes. iv, 4). Et iterum: QuoDiam ex ipso, et per ipsum et in ipso sunt omnia (Rom. X!, 36). De quo hoc dictum opinaris? quaeso responde: Si de Patre haec dicit Apostolus, respice, quia ex ipso, et per ipsum, et in ipso sunt omnia. Si vero de Filio, pari etiam. modo debes advertere, quoniam ex ipso, et per ipsum, et in ipso sunt omnia. Quocunque argumento unitatem Patris et Filii volueris impugnare, sermonum tuorum sententiis videbcris subjacere.
CHAPTER LXX.
Where they say that the Father is the one from whom all things are, and the Son the one through whom all things are.
But if they have said: If the Father and the Son are one, how is the Father one, from whom are all things, and the Son another, through whom are all things?
Answer. Drive out at last from your senses those things which the Arian heresy, as you wander astray from the way of truth, instills in you, and recognize that just as it is said of the Son, so also holy Scripture records it said of the Father, since just as all things are believed to have been perfected through the Son, so through the Father. But if you judge this to be a lesser honor for the Father than for the Son, because the Apostle said: One God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things (1 Cor. 8:6), you must carefully attend to all the things that were said by the Apostle; and you will find that the Father is not excluded from this manner of speaking, since the same Apostle affirms: Brethren, God, he says, through whom you were called into one hope of your calling (Eph. 4:4). And again: For from him, and through him, and in him are all things (Rom. 11:36). Of whom do you think this was said? I ask you to answer: if the Apostle says these things of the Father, consider that from him, and through him, and in him are all things. But if of the Son, you must likewise attend to it, that from him, and through him, and in him are all things. By whatever argument you wish to attack the unity of the Father and the Son, you will be seen to be subject to the judgments of your own words.
CAPUT LXXI.
Ubi dicunt: Si Pater et Filius unus Deus, ergo prius Verbum, et postea Deus.
Si tibi dixerunt: Si Pateret Filius unum sunt, ergo prius Verbum, et postea Deus est dictus, quia scriptum est: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1).
Responsio. Si secundum differentiam communis naturae Pater et Filius unus Deus non dicitur, duo ergo a vobis dii natura dissimiles, et potentia inæquales, gentilium more coluntur contra illud quod dictum est: Aodi, Israel, Dominus Deus tuus, Deus unus est (Deut. VI, 4). Nos deinde non Verbum ante Deum, non Deum ante Verbum, sed utrumque simul unum Deum in nostra fidei professione fatemur: quia Patrem et Filium nulla ab invicem temporis intervalla distinguunt: et ubi neque tempus, neque aliquod momentum temporis invenitur, ita nec anterius posteriusve, quod dicere nefas est, invenitur. Nos quoque unicum Dei Filium non solum Verbum, sed et splendorem virtutemque Patris, et sapientiam, se undum divinarum Scripturarum eloquia nuncupamus.
CHAPTER LXXI.
Where they say: If the Father and the Son are one God, then the Word was first, and God afterward.
If they have said to you: If the Father and the Son are one, then the Word was first, and afterward he was called God, because it is written: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).
Answer. If the Father and the Son are not called one God according to the distinction of a common nature, then you worship two gods dissimilar in nature and unequal in power, in the manner of the Gentiles, contrary to that which was said: Hear, O Israel, the Lord your God is one God (Deut. 6:4). We, then, do not profess the Word before God, nor God before the Word, but both together as one God in the profession of our faith: because no intervals of time distinguish the Father and the Son from each other; and where neither time nor any moment of time is found, so neither is anything earlier or later found, which it is impious to say. We also call the only-begotten Son of God not only the Word, but also the splendor and power of the Father, and Wisdom, according to the utterances of the divine Scriptures.
Et sacrilegium est dicere Patrem lucem sine splendore, aut fortem sine virtute, aut sapientiam aliquando sine sapientia sua fuisse, cujus perfecta divinitas nihil ad perfectionem suam accidentibus rebus assumpsit, quem in semetipso continere qua: sua sunt, rationalis universitas credendo cognoscit Quod vero Evangelista Verbi appellatione uti primitus voluit, unitatem divinitatis evidentius declaravit Filium ante Patrem nominans, non temporis aut honoris relationem assignans: quoniam ubi Verbum apud Deum, et Deus Verbum fuisse narratur, nec Deus Verbo, nec Verbum Deo præponitur.
CAPUT LXXII.
Ubi dicunt: Si Pater et Filius unus Deus, prius ergo Deus, et postea Pater est dictus.
Si tibi dixerint: Si Pater et Filius unus est Deus, ergo antea Deus erat et postea gignendo Pater est dictus.
Responsio. Si ergo secundum vos primo Deus singulariter subsistendo, ct postea Pater est dictus Filium generando, ergo ipsum Patris nomen nequaquam erit aeternum, quod ad suae appellationis vocabutum ei tempore sumpsit initium. Si secundum te i'a est mutabilis et proficiet, erit mutabilis deinde, quia ex Dei nomine in Patris nuncupationem transivit.Proficiens ergo, quia cum se in Dei nomine positum minus perfectum videret, ad cumulum suae perfectionis conficientium modo Patris sibi nomen adjecit.
And it is a sacrilege to say that the Father was light without splendor, or strong without power, or wisdom at some time without its own wisdom, whose perfect divinity assumed nothing for its own perfection from accidental things, which the rational universe knows by believing to contain in itself the things that are its own. But that the Evangelist wished to use the appellation of the Word first, he declared the unity of divinity more evidently by naming the Son before the Father, not assigning a relation of time or honor; since where it is narrated that the Word was with God, and God was the Word, neither is God preferred to the Word, nor the Word to God.
CHAPTER LXXII.
Where they say: If the Father and the Son are one God, then God was first, and afterward he was called Father.
If they have said to you: If the Father and the Son are one God, then he was God before, and afterward by begetting he was called Father.
Response. If therefore according to you he first subsisted singly as God, and afterward was called Father by begetting the Son, then the very name of Father will by no means be eternal, since it took a beginning in time for the word of its appellation. If according to you he is in this way mutable and progresses, he will then be mutable, because he passed from the name of God into the designation of Father. Progressing, therefore, because when he saw himself placed in the name of God as less perfect, he added to himself the name of Father as a means of completing the sum of his perfection.
Quis amem te non videat, quod idcirco hoc loco illo Apostoli usus es testimonio, ut quit dixit: Deus et Pater Domini nostri Jesu Christi scit (II Cor. n, 31), exinde te voluisse ostendere dignitatem Dei, antecedere Patris affectum? Et licet jam plurima do co, quod nunc repetere voluisti, superius dicta meminimus, superfluum videtur ea iterum repetere. quae semel dicta ad instructionem legentium possint proficere. Sed ne nos imperitiæ arguas pronosita declinasse, scire te convenit eumdem apostolum Ephesiis conscribentem, Filium et Patrem primitus nominasse, et postea deitatis ejus vocabulum indidisse: Gratias, inquit, agentes semper pro omnibus in nomine Domini nostri Jesu Christi, Patri et Deo subjecti iuvicem in timore Christi (Ephes. v, 20). Cum ergo videas Apostolum aliquando Dei, aliquando Patris appellatione primitus uti, apertissime docet divini paternique nominis vocabulum sempiternum fuisse, et Filium sempiterno Patri onsempiternum esse, et cum eodem jugiter permanere.
But who would not see that for this reason you have used that testimony of the Apostle in this place, so that from what he said—"God and the Father of our Lord Jesus Christ knows" (2 Cor. 11:31)—you wished to show from this that the dignity of God, the affection of the Father, takes precedence? And although we remember that very many things have already been said above concerning what you have now wished to repeat, it seems superfluous to repeat again those things which, once said, could profit for the instruction of readers. But lest you accuse us of ignorance in having avoided the points raised, you should know that the same apostle, writing to the Ephesians, first named the Son and the Father, and afterwards added the title of his deity: "Giving thanks," he says, "always for all things in the name of our Lord Jesus Christ, subject to the Father and God, mutually in the fear of Christ" (Eph. 5:20). Since, therefore, you see that the Apostle sometimes uses the title of God, sometimes that of Father, first, he most openly teaches that the term of the divine and paternal name was eternal, and that the Son is coeternal with the eternal Father, and abides continually with the same.
CAPUT LXXIII.
Ubi dicunt: Filius el Pater, unus non dicitur Deus, qui ante tempora ex Patre, ex Virgine postea natus est.
Si tibi dixerint: Quomo!o qui anle tempora cx Patre natus, et ex Virginepostea edimus, cum sempiterno et ingenito Patre unus erit Deus?
Responsio. Alia est verbi natura, qui impassibilis manens, nullo tristitiæ concutitur metu: et alia nostri generis anima, qua de nobis, id est de matre, ut perfectum ostenderet hominem, suscipere hominem dignatus est Filius. De qua etiam dicebat: Tristis est anima mea usque ad mortem (Matth. XXVI, 38). Et ideo gemina, id est divina atque humana nativitas, diversum. a Patre Filium non probavit, quoniam in illo ex paternæ naturae substantia quantus est mann sit, ei in hac qua de Virgine postea est editus non mutavit, ipso in Evangelio protestante: Ego et Pater unum sumus (Joan. X, 50); et, Sint in nobis unum, sicut sumus tu in me, ct ego in te (Joan. XVII, 21). Nam illud quod ait: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam (Joan. x, 18), divinitati ejus omnimodo congruit, quoniam nullus absque ejns divinitate reperitur locusubi ab illo debeat poni, vel unde possi, forum sumi.
CHAPTER LXXIII.
Where they say: The Son and the Father are not called one God, he who was born of the Father before time and afterwards of the Virgin.
If they have said to you: How will he who was born of the Father before time and afterwards brought forth from the Virgin be one God with the eternal and unbegotten Father?
Answer. One nature is that of the Word, which, remaining impassible, is shaken by no fear of sorrow; and another is the nature of the soul of our kind, by which the Son deigned to take up a man from us—that is, from the mother—so that he might show a perfect man. Of this soul he also said: My soul is sorrowful even unto death (Matt. 26:38). And therefore the twofold birth—that is, the divine and the human—has not proved the Son to be different from the Father, since in that birth, by which he is from the substance of the Father's nature, he remained as great as he is, and in this birth, by which he was afterwards brought forth from the Virgin, he did not change, as he himself testifies in the Gospel: I and the Father are one (John 10:30); and, Let them be one in us, as you are in me, and I in you (John 17:21). For that which he said: I have power to lay down my soul, and I have power to take it up again (John 10:18), befits his divinity in every way, since no place is found apart from his divinity where it must be laid down by him, or from which it can be taken up.
Ingenitum siunt Pater est Filium non fatemur, quoniam si sicut Pater ingenitusesi, ingenitus dicatur et Filius, tunc magis unum esse non possint: quia unusquisque iu propria natura consistens, communionem substantiæcum altero nonhaberet.
LIBER SECUNDUS.
QUOD SPIRITUS SANCTUS SIT UNUS DEUS CUM PATRE.
CAPUT PRIMUM.
Ubi dicunt, Patrem, et Filium et Sp ritum sanctum non esse unum Deum quia propriis nominibus distin guuntur.
Si tibi dixerint: Quia Pater et Filius et Spiritus sanctus ob hoc unum non sunt, quia propriis nominibus distinguuntur.
Responsio. Si ob hoc quod Pater Deus, et Filius Jesus Christus, et Spiritus sanctus Paracletus nuncupatur, unum esse non possunt: non ergo relinquetnr Filio, vel Spiritui sancto, ut deitats vocabulo nuncupentur. Si ita est, ubi est illud, quod de Filio dixit Apostolus? Quorum patres, ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in saecula (Rom. IX, 5). Aut cur Jeremias tale illi praebuit testimonium, ut eum diceret Deum in terra cum hominibus conversatum? Hic Deus noster inquit, et non applicabitur alter ad eum (Baruch. III, 36). Et post paululum dixit: Post hæc in teri is visus est, et cum hominibus conversatus est (Ibid., 38). Et iterum Apostolus ait: Exspectantes beatam spem, et adventum gloriae magni Dd, Salvatoris nostri Jesu Christi (Tit. II, 13).
If they say that the Father is unbegotten and we do not confess the Son to be so, then if the Son were called unbegotten just as the Father is unbegotten, they could all the more not be one, because each one subsisting in his own nature would not have a communion of substance with the other.
BOOK TWO.
THAT THE HOLY SPIRIT IS ONE GOD WITH THE FATHER.
CHAPTER ONE.
Where they say that the Father, the Son, and the Holy Spirit are not one God because they are distinguished by their own names.
If they have said to you: The Father, the Son, and the Holy Spirit are not one for this reason, that they are distinguished by their own names.
Answer. If for this reason—that the Father is called God, the Son Jesus Christ, and the Holy Spirit the Paraclete—they cannot be one, then it will not be left to the Son or to the Holy Spirit to be called by the name of deity. If this is so, where is that which the Apostle said of the Son? Whose are the fathers, from whom Christ according to the flesh, who is over all things God blessed forever (Rom. 9:5). Or why did Jeremiah give such testimony concerning him, as to call him God conversing on earth with men? This, he says, is our God, and no other will be applied to him (Baruch 3:36). And a little later he said: After these things he was seen on earth, and conversed with men (ibid., 3:38). And again the Apostle says: Awaiting the blessed hope and the coming of the glory of the great God, our Savior Jesus Christ (Tit. 2:13).
Si ergo Pater Deus dicitur, et Filius eodem est vocabulo nuncupatus, quomodo non unum nomen est Patris et Filii, qui ab invicem in ipsa deitatis nuncupatione non sunt divisi? Spiritus enim sanctus ab hoc deitatis vocabulo alienus non e se monstratur, cum ab apostolo Deus et Dominus idem Spiritus sanctus appellatur: Spiritus Deus est, inquit (Joan. IV, 24). Filius in Evangelio dixit: Quod natum est de carne, caro est, quia de carne natum est: et quod natum est de Spiritu, spiritus esi, quia Deus Spiritus est (Joan. III, 6). Superflue igitur voluisti communia nomina unicuiquepersonæspeciali quadam distributione partiri, cum inseparabili appellationis genere sacrae Trinitatis congrue supernarum quoque virtutum præconia contestantur.
CAPUT II.
Ubi dicitur: Cum abiero, mittam vobis Paracletum
Si tibi de Spiritus sancti persona dixerint, quod ipse Dominus Dei Filius dixerit: Cum abiero, mittam vobis ParacletumSpiritum veritatis, et ipse vos docebit omnem veritatem (Joan. xv,; Joan. XVI, 13).
If, therefore, God is called Father, and the Son is named by the same word, how is the name of the Father and of the Son not one, since in the very designation of deity they are not divided from one another? For the Holy Spirit is shown not to be alien from this word “deity,” since by the apostle the same Holy Spirit is called God and Lord: “God is Spirit,” he says (John 4:24). The Son said in the Gospel: “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 God is Spirit” (John 3:6). You therefore wished superfluously to divide common names to each person by some special distribution, since the praises of the heavenly powers also fittingly testify to the inseparable kind of designation of the sacred Trinity.
CHAPTER II.
Where it is said: When I have gone, I will send you the Paraclete
If they have spoken to you concerning the person of the Holy Spirit, that the Lord himself, the Son of God, said: “When I have gone, I will send you the Paraclete, the Spirit of truth, and he himself will teach you all truth” (John 15; John 16:13).
Responsio. Ipse te divinus ordo dictorum debuit edocere quod perfidiæ errore cæcatus, non permitteris serena mentis intentione prospicere: quod enim tam pium, tamque conveniens generi humano subsidium divinitas potuit procurare, quam ut is qui seipsum veritatem esse prædixit, Spiritum etiam sanctum veritatem esse sua prædicatione signaverit? Ut quo si secundum vos veritas non fuisset, vel inferiorem a Filio substantiam possideret, veniens utique omnem veritatem discipulos non doceret. Sed quia una est deitas et potentia in utrisque, idcirco quae Filius docet, ea ipse et Spiritus noscitur edocere, et in hoc Spiritus sanctus inferior Filio non potest appellari, vel dici: quoniam sicut ipse Spiritum discipulis misit, ita se a Spiritu sancto missum prophetica annuntiatione prædocuit, ipso Isaia loquente: Spiritus Domini super me, propter quod unxit me, evangelizare pauperibus misit me, prædicare captivis remissionem, et caecis visum (Isai. LXI, 1), etc. Et Evangelista ita de eo annuntiat: Ipse amem Jesus ait: Regressus est in virtute Spiritus in Galilæam (Luc. IV, 14). Qui in Spiritu regrediens, virtutum opera exercebat, inferiorem a se Spiritum sanctum fuisse annuntiare non potest.
Response. The divine order of the words itself ought to have taught you this, you who, blinded by the error of perfidy, are not permitted to look ahead with the serene intent of the mind. For what provision so pious and so fitting for the human race could the Godhead have procured, as that he who foretold that he himself is the truth should also have marked out by his own preaching that the Holy Spirit is the truth? So that, if according to you he had not been the truth, or possessed a substance inferior to the Son, then coming he would certainly not have taught his disciples all truth. But because there is one deity and power in both, therefore the things that the Son teaches, the Spirit himself is known to teach as well, and in this the Holy Spirit cannot be called or named inferior to the Son, since just as he himself sent the Spirit to the disciples, so he foretold by prophetic announcement that he was sent by the Holy Spirit, Isaiah himself saying: The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor, to proclaim release to captives, and sight to the blind, etc. And the Evangelist announces concerning him thus: Jesus himself says: He returned in the power of the Spirit into Galilee. He who, returning in the Spirit, performed works of power, cannot announce that the Holy Spirit was inferior to himself.
CAPUT III.
Ubi dicitur: Ego Dominus firmans tonitruum, et creansspiritum.
Si tibi propheticum objecerint testimonium, quo dictum est: Ego Dominusfirmanstonitruum, et creans spiritum (Amos. IV. 13).
Responsio. Propheta hæ dicens, non Spiritum sanctumcreaturam ostendit esse, sed ventum, qui in commotione aeris saepius exoritur, quem etiam fulgura et tonitrua præcedere comprobantur, Jeremia dicente: Spiritus in omni regione spirat in nubibus, cui cum imperatum fuerit perambulare per totum orbem, perficit quod imperatum est, fulgura etiam desupermissa, ut comburantmuntos et silvas, ficiunt quod præceptum est (Baruch. VI, 60). Hæc autem neque in specie, neque in virtute illi uni simitant, unde neque existimandum est, neque dicendum est illos deos, cum nonpossint neque judicium judicare, neque hominibus benefacere, quia non sunt dii. Et in Ezechiele: Hæc dicit Dominus: Inducam spiritum extollertem cumiracundia mea, in consummatione peribitis vos, et quem unxistis: revelabuntur fundamenta ejus, et corruent (Ezech. XIII, 13). Et Jonas propbeta: Et Dominus suscitavit spiritum in mari, ct facta est tempestas magna in mari, ita ut navis operiretur fluctibus (Jon. I, 4). Item ibi: Et factum in crastino oriente sole, pracepitDeus spiritui ustionis, et percussit sol super caput Jonæ, et æstuabat (Jon. IV, 8). Item in Psalmis: In Spiritu violeuto conteres naves Tharsis (Psal. XLVII, 8).
CHAPTER III.
Where it is said: I am the Lord who establishes the thunder, and creates the spirit.
If they have brought against you the prophetic testimony in which it is said: I am the Lord who establishes the thunder, and creates the spirit (Amos 4:13).
Response. In saying these things the prophet does not show that the Holy Spirit is a creature, but rather the wind, which often arises in the disturbance of the air, and which lightning and thunder are shown to precede, as Jeremiah says: The spirit breathes in every region in the clouds, and when it has been commanded to pass through the whole world, it fulfills what was commanded; lightning also is sent from above, that they may burn the mountains and the forests, and they do what was commanded (Baruch 6:60). But these things are like to that one neither in appearance nor in power; whence it must neither be thought nor said that they are gods, since they can neither judge judgment nor do good to men, because they are not gods. And in Ezekiel: Thus says the Lord: I will bring a spirit exalting with my wrath; in the consummation you shall perish, you and the one you have anointed; its foundations shall be revealed, and they shall fall (Ezekiel 13:13). And the prophet Jonah: And the Lord stirred up a spirit on the sea, and a great tempest arose on the sea, so that the ship was covered with waves (Jonah 1:4). Likewise there: And it came to pass on the next day, when the sun rose, God commanded a spirit of burning, and the sun struck upon the head of Jonah, and he was scorched (Jonah 4:8). Likewise in the Psalms: With a violent spirit you shall break the ships of Tarshish (Psalm 47:8).
Item ibi: Pluet super peccatores laqueos ignis: et Spiritus procellae pars calicis eorum. (Psal. x, 7). Item ibi: Statuit spiritus procellæ, et exaltati sunt fluctus ejus (Psal. cvi, 25). Item ibi: Ignis, grando, nix, glacies, spiritus procellæ, quæ faciunt verbum ejus (Psal. CXLVIII, 8). Nam quia creator est et non creatura, ut vos dicitis, Spiritus sanctus, hoc modo C docetur,David propheta dicente: Auferes spiritum crum ct deficient, emittes Spiritum tuum et creabuntur (Psal. CIII, 29). item ipse: Verbo Domini Cœli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Paal. XXXII, 6). Et in libro sermonUm Job: Spiritus divinus est qui fecit me (Job. XXXIII, 4). Et in cantico Judiih: Tibi serviat omnis creatura tua, quoniam tu mandasti et creata sunt, misisti Spirituum tuum, etaedificata sunt (Judith. xvi, 17). Et in Salomone: Et vidit, et numeravit, et mensus est omnia, et ipse creavit ea per Spiritum sanctum, qui creator est et effector operis sui(Eccli. I, 9), id est creaturæ a se factænon potest comparari, vel etiam similis judicari.
Likewise there: He shall rain snares upon sinners; fire and a tempest of spirit shall be the portion of their cup. Likewise there: He established the spirit of the tempest, and its waves were lifted up. Likewise there: Fire, hail, snow, ice, the spirit of the tempest, which do his word. For because the Holy Spirit is a creator and not a creature, as you say, it is taught in this way, with David the prophet saying: You shall take away their spirit, and they shall fail; you shall send forth your Spirit, and they shall be created. Likewise he himself: By the word of the Lord the heavens were established, and by the Spirit of his mouth all their power. And in the book of the words of Job: The divine Spirit is he who made me. And in the canticle of Judith: Let all your creation serve you, for you commanded and they were created; you sent forth your Spirit, and they were built up. And in Solomon: And he saw, and numbered, and measured all things, and he himself created them through the Holy Spirit, who, being creator and maker of his own work, that is, of the creature made by himself, cannot be compared to it, or even judged similar.
CAPUT IV.
Ubi dicunt Spiritum sanctum prophetis fuisse aubje ctum.
Si tibi dixerint illud quod scriptum est: Spiritus prophetarum prophetis suhjectus est (I Cor. XIV, 32).
Responsio. Spiritus prophetarum Spiritui sancto subjicitur, non autem Spiritus sanctus, quo inundante prophetarum spiritus loquebatur, David in Psalmis canente: Audiam quid loquetur in me Dominus Deus (Psal. XXXIV, 9). Nunquid is qui a propheta vel etiam apostolo Deus et Dominus nuncupatur, sublata polestate propriæ dominationis subjicietur prophetis? Absit, quoniam qui dona charismatum apostolis vel Prophetispropria contulit potestate, potestat non subjicietur alienæ, Petro apostolo affirmante: Nuuquam hum ma voluntate, inquit, prophetia allata est aliquando, sed a Spiritu sancto repleti loquebantur homines (11 Pet. I, 21). Et in Salomone: Non est in hominis potestate spiritus ut prohiberi possit, sed nec subjicitur illi, quoniam mortalis est (Eccli. VIII, 8). Et in Machabæorum: Eliodorus autem quod statuet at perficiebat eodem loco cum satellitibus suis circa aerarium praesens, sed Spiritus omnipotens, et omnis potestatis magnam fecit ascensionis evidentiam (// Mach. III, 23).
CHAPTER IV.
Where they say that the Holy Spirit was subject to the prophets.
If they have said to you that which is written: The spirit of the prophets is subject to the prophets (1 Cor. 14:32).
Answer. The spirit of the prophets is subject to the Holy Spirit, but the Holy Spirit is not subject, by whose overflowing the spirit of the prophets spoke, as David sang in the Psalms: I will hear what the Lord God will speak in me (Ps. 34:9). Shall he who is called God and Lord by a prophet or even an apostle, with the power of his own dominion removed, be made subject to prophets? Far be it, since he who by his own power conferred the gifts of charisms on apostles or prophets will not be made subject to an alien power, as the apostle Peter affirms: Never, he says, was prophecy brought by human will at any time, but men filled with the Holy Spirit spoke (2 Pet. 1:21). And in Solomon: The spirit is not in man's power so that it can be restrained, nor is it subject to him, since he is mortal (Sir. 8:8). And in Maccabees: But Heliodorus was accomplishing what he determined in that same place with his attendants, present at the treasury, but the all-powerful Spirit and of all power made a great display of ascension (2 Macc. 3:23).
Si enim mens vestra interiori lumine lustraretur, nunquam a vobis de Spiritus sancti potentia talia proferrentur: quoniam qui prophetas, ut ventura praedicarent, virtute propria adimplevit, prophetis utique subjectus esse non potuit.
CAPUT V.
Ubi dicunt, Spiritum sanctum in perscrutando nescire quæ Dei sint.
Si tibi dixerint: Ideo Spiritus sanctus perscrutatur arcana, quia quod certum csl nesciat, sed quod minus novit, scrutando nosse desiderat.
Responsio. Spiritus sanctus in perscrutandis quae Dei sunt, Patri vel Filio inferior non probatur, quia et ipsa divinitas dum ea (quæ sum Spiritus sui scrutatur, a nullo Christianorum inferior sancto Spiritui judicatur, Propheta dicente: Meditatus sum nocte cum corde meo, exercitabam et perscrutabar spiritum meum (Psal. LXIVI, 7). Et Apostolus: Nemo scit quae sunt hominis nisi spiritus hominis qui in ipso est. Ita quae Dei sunt nemo novit nisi Spiritus Dci (/ Cor. II, 11). Audit hæretice, quoniam quae Dei sunt Spiritus sanctus non ignorat, sed magis notitiam Dci quam ipse spiritaliter novit, sibi credentibus manifestat.
For if your mind were illuminated by its inner light, such things would never be brought forth by you concerning the power of the Holy Spirit, since he who filled the prophets with his own power so that they might foretell things to come could certainly not have been subject to the prophets.
CHAPTER V.
Where they say that the Holy Spirit, in searching, does not know the things that are of God.
If they have said to you: The Holy Spirit searches the hidden things for this reason, that he does not know what is certain, but desires by searching to know what he knows less.
Answer. The Holy Spirit, in searching the things that are of God, is not shown to be inferior to the Father or the Son, because even the Godhead itself, while it searches the things that are of his Spirit, is judged by no Christian to be inferior to the Holy Spirit, as the Prophet says: I meditated in the night with my heart, I exercised and searched my spirit (Ps. 76:7). And the Apostle: No one knows the things that are of a man except the spirit of the man which is in him. So also no one knows the things that are of God except the Spirit of God (1 Cor. 2:11). Hear, heretic, that the Holy Spirit does not ignore the things that are of God, but rather makes known to those who believe in him the knowledge of God which he himself knows spiritually.
CAPUT VI.
Ubi dicitur: llle me glorificabit, quia de meo accipiet.
Si tibi dixerint quod de Spiritu sancto dixerit Filius: Ille me glorificabit, quia de meo accipiet (Joan. XVI, 14).
Responsio. Spiritus sancti potentia si qualis vel quanta sit vultis agnoscere, ex apostoli Pauli doctrine potestis universa condiscere, ipso dicente: Unicuique datur, inquit, manifestatio spiritus ad utilitatem: alii quidem datur per spiritum sermo sapienda:. alii sermo scientiæ secundum eumdem spiritum, alteri fides in eumdem spiritum, alii donatio curationum in uno spiritu, alii operationes virtutnm, alii propbetia, alii dijudicat:o spiritus, alii genera linguariim, alii interpretatio sermonum (/ Cor. XII, 7). Omnia hæc operatur unus atque idem spiritus, dividens propria singulis prout vult (Ibid., 11). EtDominus in Evangelio: Nolite mirari, inquit, quia dixi vobis, oportet vos denuo nasci, quia spiritus ubi vult spirat, et vocem ejus audis, sed nescis unde veniat et quo vadat (Joan. III, 7). Et Apostolus: Si enim sermo qui per angelos dictus est, factus est firmus, et omnis prævaricatio et inobedientia jusiam accipit retributionis mercedem, quomodo nos effugiemus tantam negligentes salutem (Hebr. II,2)?
CHAPTER VI.
Where it is said: He will glorify me, because he will receive from what is mine.
If they have said to you that the Son spoke of the Holy Spirit: He will glorify me, because he will receive from what is mine (John 16:14).
Answer. If you wish to recognize of what kind or how great the power of the Holy Spirit is, you can learn all things from the teaching of the apostle Paul, who says: To each one, he says, is given the manifestation of the spirit for profit: to one indeed through the spirit is given the word of wisdom; to another the word of knowledge according to the same spirit; to another faith in the same spirit; to another the gift of healings in one spirit; to another workings of powers; to another prophecy; to another the discerning of spirits; to another kinds of tongues; to another the interpretation of speeches (1 Corinthians 12:7). All these things one and the same spirit works, distributing to each one his own as he wills (Ibid., 11). And the Lord in the Gospel: Do not marvel, he says, that I said to you, you must be born again, because the spirit breathes where it wills, and you hear its voice, but you do not know whence it comes or whither it goes (John 3:7). And the Apostle: For if the word spoken through angels became firm, and every transgression and disobedience received the just reward of retribution, how shall we escape if we neglect so great a salvation (Hebrews 2:2)?
Quæ cum initium accepisset ut narraretur per Dominum, ab iis qui audierunt in nohis confirmata est, contestante Deo signis, et prodigiis, variis virtutibus, et Spiritus sancti divisionibus secundum suam voluntatem. Cum ergo non nescias Spiritum sanctum dona superios comprehensa propria voluntate singulis suis esse partitum, quomodo eum astruis hæc omnia tanquam nihil habentem a Filio accepisse, qui et ipsum Dominum misit, et prophetas, atque aposlolos sua virtute repleverit?
CAPUT VII.
Ubi dicuntSpirilum sanctum anle tempora a se non esse locutum.
Si dixerint de Spiritu sancto, quod non a semetipso locutus sit, sed quæ audivit a Filio, protulit (Joan. xvi, 13).
Responsio. Nos igitur, qui Spiritum sanc uum Deum et Dominum confitemur, non jussione alterius, sed potestate propria ostendimus fuisse locutum, Paulo apostolodoclore gentium attestante. Æmutamini, a t, spiritalia dona, magis autem ut prophetetis. Qui enim loquitur lingua, non hominibus loquitur, sed Deo; nemo enim audit: spiritus enim loquitur mysteria (I Cor. XIV, 1). Et Dominus discipulis divit: Cum tradiderint vos, nolite cogitarc quid I;quamini, dabitur enim vobis in illa hora quid dicatis; non enim vos estis qui loquimini, sed spiritus Patrisvestri qui loquitur in vobis (Jlatth. x, 49).
Since it began to be proclaimed through the Lord, it was confirmed among us by those who heard, with God bearing witness by signs and wonders, by various powers, and by distributions of the Holy Spirit according to his own will. Since, then, you are not unaware that the Holy Spirit has distributed the gifts listed above to each by his own will, how do you assert that he received all these things from the Son as though he had nothing, when he both sent the Lord himself and filled the prophets and apostles with his own power?
CHAPTER VII.
Where they say that the Holy Spirit did not speak of himself before the times.
If they have said concerning the Holy Spirit that he did not speak of himself, but brought forth what he heard from the Son (John 16:13).
Answer. We, then, who confess the Holy Spirit to be God and Lord, show that he spoke not by another's command but by his own power, with the apostle Paul, the teacher of the Gentiles, as witness. Earnestly desire, he says, spiritual gifts, but especially that you may prophesy. For he who speaks in a tongue speaks not to men but to God; for no one hears, for the Spirit speaks mysteries (1 Cor 14:1). And the Lord said to his disciples: When they deliver you up, do not think about how or what you are to say, for it will be given to you in that hour what you are to say; for it is not you who speak, but the Spirit of your Father who speaks in you (Matt 10:19).
Et Marcus evangelista: Cum duxerint vos trade ntes, nolite cogitare quid loquamini, sed quod datum fuerit vobis in illa hora, id loquamini: non enim estis vos loquentes, sed Spiritus sanctus (Marc. XIII, 11). Ex hoc itaque debes arguere, quia non sunt ab invicem Filius et Spiritus sanctus in natura de'tatis diversi, qui in unitate spiritus et vinculo pacis sibimet videntur esse conjuncti.
CAPUT VIII.
Ubi dicunt Spiritumsanctum non a se, sed ex insuffla tione Filii in disciputos advenisse.
Si autem dixerint quia Spiritus sanctus non sua sponte, sed insufflatione Filii in discipulos venit.
Responsio.Ex hoc inter Filium ct Spiritum sanctum aliquam diversitatem non potestis constituare, cum videatis eumdem Dominum et Salvatorem nostrum discipulorum corda non de alieno replevisse spiritu, sed de proprio: et non inferiorem, sed coæqualem suis largitus est, ut in se et sibi in fide adhærentibus unus spiritus flaret. Qui adhæret, inquit apostolus Paulus, meretrici, unum corpus est: qui autem adhæret Domino, unus spiritus est (I Cor. VI, 16). Nos igitur Spiritum sanctum spontanea voluntate in discipulos advenisse, et eos sua virtute replevisse monstramus, et ex libro qui apostolorum Acta continet edocemus.
And Mark the evangelist: When they lead you before tribunals, do not think about what you are to say, but what has been given to you in that hour, that is what you are to say: for it is not you who speak, but the Holy Spirit (Mark 13:11). From this, therefore, you must argue that the Son and the Holy Spirit are not different from one another in the nature of the Godhead, since in the unity of the spirit and the bond of peace they are seen to be joined to one another.
CHAPTER VIII.
Where they say that the Holy Spirit came upon the disciples not of himself, but from the insufflation of the Son.
But if they say that the Holy Spirit came upon the disciples not of his own accord, but by the insufflation of the Son.
Answer. From this you cannot establish any diversity between the Son and the Holy Spirit, since you see that the same Lord and Savior filled the hearts of the disciples not from an alien spirit, but from his own: and he bestowed not a lesser one, but one coequal with himself, so that one spirit breathed in himself and in those who adhere to him in faith. He who adheres, says the apostle Paul, to a prostitute is one body: but he who adheres to the Lord is one spirit (1 Cor 6:16). We therefore show that the Holy Spirit came upon the disciples by his own spontaneous will, and filled them with his own power, and we teach this from the book which contains the Acts of the Apostles.
Cum complerentur, inquit, dies Pentecostes, erant omnes simul in unum, et factus est subito de cœlo sonus tanqua advenientis spiritus vehementis, et replevit omnem locum in quo erant sedentes, et visæ sunt illis divisae linguae tanquam ignis, qui et sedit super unumquemque illorum, et repletisunt Spiritu sancto (Act. II, 1). Etiterum: Paulus autem repletus Spiritu sancto, intendensin illum, ait: plene dolo et cavillatione, fili diaboli, inimice omnis justitiae, quare vis perdere vias Domini cum sint rectæ (Act. XIII, 10)? Et angelus Zachariæ: Ne timeas, Zacharia, quia exaudita est deprecatio tua: ecce uxor tua Elizabeth pariet tibi filium, et vocabis nomen ejus Joann m; vinum et siceram non bibet, et Spiritu sancto implebituradhuc in utero matris suæ (Luc. i, 13). Item ibi: Et Zacharias pater ejus repletus est Spiritu sancto, et prophetavit (Ibid., 41). Item ibi: Elizabeth mater ejus reple la Spiritu sancto loquebatur benedicens Deum. Ex iis igitur testimoniis tandem agnosce quoniam spiritus quem de flatu Salvatoris discipuli acceperunt inferiorem a Filio non probatur habere substantiam, quia nullum. novimusin propria natura manentem inferiorem sui vel ex alia materia venientem habere spiritum, quo ad cæterorum utatur supplementa membrorum; sed quod de proprio spiritu ex quo ipse consistit alia, ut diximus, membra replere possit, vel regere, nulIus ambigit.
When the days of Pentecost were fulfilled, he says, they were all together in one place, and suddenly there came from heaven a sound as of a violent spirit approaching, and it filled the whole place where they were sitting, and there appeared to them divided tongues as of fire, which also sat upon each one of them, and they were filled with the Holy Spirit (Acts 2:1). And again: But Paul, filled with the Holy Spirit, looking intently at him, said: Full of all deceit and trickery, son of the devil, enemy of all righteousness, will you not stop perverting the straight ways of the Lord? (Acts 13:10). And the angel to Zechariah: Do not be afraid, Zechariah, because your prayer has been heard: behold, your wife Elizabeth will bear you a son, and you shall call his name John; he shall drink no wine or strong drink, and he shall be filled with the Holy Spirit even in his mother's womb (Luke 1:13). Likewise there: And Zechariah his father was filled with the Holy Spirit, and he prophesied (ibid., 41). Likewise there: Elizabeth his mother, filled with the Holy Spirit, spoke, blessing God. From these testimonies, then, recognize at last that the spirit which the disciples received from the breath of the Savior is not shown to have a substance inferior to the Son, because we know of no spirit that remains in its own nature and has a spirit inferior to itself, or one coming from another material, which it uses for the replenishing of the other members; but that from its own spirit, by which it itself consists, it can fill or govern other members, as we have said, no one doubts.
CAPUT IX.
Ubi dicitur Spiritumsanctum flatui compiratum.
Si autem dixerint illud quod scriptum est: Spiritus a me procedit, et omnem flatum ego feci (Isai. LVII, 16).
Responsio. Flatum quem Dominus se fecisse commemerat, non Spiritum sanctum fuisse nos credimus, sed creaturæ spiritum esse fatemur, quem ut possint subsistere acceperunt: nam Spiritum sanctum non legimus factuma Filio, quem factorem omnium rerum novimus fuisse cum Filio: si enim in faciendo ea quæ facienda fuerant propria Spiritus sanctus sicut Filius non usus est potestate, quomodo suo nutu constituit quae constituenda fuisse præsaga majestate conspexit? Hoc ipsum Job patriarcha in libro sermonum suorum probante: A spiritu Domini, inquit, datur glacies super terram, et gubernat aquamqualiter illi placuerit, et framentum irrigat in nubibus, disseminat autem nube lucem suam, et ipsa in circuitu vertitur gubernaculis ad operanda omnia quae mandaverit ei, quia haec a Deo constituta sunt super terram (Job. XXXVII,10). Et Apostolus: Qui operatur, inquit, omnia in omnibus (I Cor. III, 6). Et in Actibus: Placuit, inquiunt apostoli, Spiritui sancto et nobis, nihil amplius oneris imponere vobis (Act. XV, 28). Nam quia eosdem apostolos misit ubi voluit, et prohihuit unde voluit, et ex eodem libro docetur: Cum jejunassent et orassem, inquit, imposuerunt eis manus, et dimiserunt eos (Act. XIII, 5).
CHAPTER IX.
Where it is said that the Holy Spirit is joined with the breath.
But if they have said that which is written: The Spirit proceeds from me, and I have made every breath (Isaiah 57:16).
Answer. The breath which the Lord recalls that he made, we believe was not the Holy Spirit, but we confess that it is the spirit of a creature, which they received so that they might be able to subsist; for we do not read that the Holy Spirit was made by the Son, whom we know to have been the maker of all things with the Son: for if in making the things that were to be made the Holy Spirit did not use his own power just as the Son did, how did he establish by his own will the things which he saw with prescient majesty ought to be established? The patriarch Job proves this very thing in the book of his discourses: From the spirit of the Lord, he says, ice is given upon the earth, and he governs the water as it pleases him, and he waters the grain in the clouds, and he scatters his light through the cloud, and it is turned about in a circle by its guidances to do all things that he has commanded it, because these things have been established by God upon the earth (Job 37:10). And the Apostle: Who works, he says, all things in all (1 Corinthians 3:6). And in the Acts: It has pleased, say the apostles, the Holy Spirit and us, to impose no further burden upon you (Acts 15:28). For because he sent those same apostles where he willed, and forbade them from where he willed, it is also taught from the same book: When they had fasted and prayed, he says, they laid hands upon them, and sent them away (Acts 13:5).
Ipsi igitur dimissi a Spiritu sancto venerum Selenciam. Et iterum: Petro autem cogitante de visu, dixit ei Spiritus sanctus: Surge et vade cum illis, nihil dubitans quia ego misi eos (Act. x, 19). Quod autcm et prohibuerit ita docetur: Pervenerunt autem Phrygiam, et Galatiæ regionem, prohibiti a Spiritu sancto loqui verbum in Asia (Act. XVI, 6). Tantae enim excellentioris potentiæ esse probatur Spiritus sanctus, ut angeli ei archangeli, qui quotidie in conspectu Dei Patris et unici Filii sui versantur et astant, in ipso quoque Spiritu secundum apostolicæ prædicationis sententiam, leni num et furtivis, ut ita dicamus, aspectibus prospicerc concupiscant, Petro apostolo confirmante: De qua salute, inquit, exquisierunt prophetæ qui futuram gratiam in nubis prophetaverunt, scrutantes in quibus, vel quali tempore significaret in eis spiritus Jesu Christi (/ Petr. 1, 10). Et infra: tu quo concupiscunt, ait, angeli prospicere (Ibid., 12). Tu igitur habe illi reverentiam, et honora ut Deum, et noli eum flatui hominis, vel eujuslibet generis comparare, cujus aspirationis adventu nostra corpora credimus in novissimo de sepulcro resuscitari. Nam si, quod absit, creatura fuisset, utique Paulus, dum supernas atque invisibiles creaturas, id est sedes, dominationes, principatus el potestates in ordine recenseret, ipsum quoque principaliter nominasset.
They therefore, having been sent by the Holy Spirit, came to Seleucia. And again: But while Peter was thinking about the vision, the Holy Spirit said to him: Rise and go with them, doubting nothing, because I have sent them (Acts 10:19). But that he also forbade them is taught thus: But they came to Phrygia and the region of Galatia, having been forbidden by the Holy Spirit to speak the word in Asia (Acts 16:6). For the Holy Spirit is proved to be of such greater and more excellent power that angels and archangels, who daily move about and stand in the sight of God the Father and of his only Son, desire also to look upon him, the Spirit himself, according to the meaning of the apostolic preaching, with gentle and, so to speak, stealthy glances, as the apostle Peter confirms: Concerning which salvation, he says, the prophets who prophesied of the future grace inquired, searching in what or what manner of time the Spirit of Jesus Christ signified in them (1 Peter 1:10). And below: Into which things, he says, the angels desire to look (ibid., 12). Do you therefore hold him in reverence, and honor him as God, and do not compare him to the breath of a man or of any kind whatsoever, at whose breathing's coming we believe our bodies will be raised from the tomb at the last. For if, which God forbid, he had been a creature, surely Paul, when he was listing in order the heavenly and invisible creatures, that is, thrones, dominions, principalities and powers, would have named him also in the foremost place.
CAPUT X.
Ubi dicunt Filium Dei el Dominum sancto Spiritui comparutum.
Si tibi dixerint: Sicot Pater Deus at Dominus est Filio suo, ita Filius Dominus et Deus est Spiritui sancto.
Responsio. Plurima jam de Spiritus sancti persona, quod Deus et Dominus-nun cupetur, testimonia osuisse meminimus, ut jam nihil addere deberemus. Sed ne ignaviæ deputetur, aut subterfugere nos propositionis vestrae ponderosam sarcinam aestimetis, quanta ipse pro sui defensione donaverit, dubias mentes deilalem et dominationem illi naturaliter insitam non nostris verbis, sed divinis ipso largiente docemus oracnlis, Isaia propheta dicente: Non audivit Jacob Dominum, qui redemit eum, et suscepit, et exaltavit eum (Isai. LIlII, 9). Et infra: Sed irritaverunt Spiritum sanctum, et convertit se illis in scandalum (Ibid., 10). Et Jeremias: Spiritus faciei nostræ Christus Dominus, qui comprehensus est in interitu eorum, sub cujus umbra vivimus inter gentes (Thren. iv, 20). Et Petrus apostolus Ananiae dixit: Nonne manens tibi manebat, et venditum In tua erat potestale? Quare voluisti tentare Spiritum sanctum, ut subtraheres de pretio prædii (Act. v, 4). Et infra: Non es mentitus hominibus, sed Deo. Et A ostolus: Cum autem conversus fuerit ad Deum, auferetur velamen, Dominus autem spiritus est (II Cor. III 16).
CHAPTER X.
Where they say that the Son of God and Lord is compared to the Holy Spirit.
If they have said to you: Just as God the Father and Lord is to his Son, so the Son is Lord and God to the Holy Spirit.
Answer. We remember that very many testimonies concerning the person of the Holy Spirit—that he is God and Lord—have already been brought forward, so that we ought now to add nothing. But lest it be reckoned to sloth, or lest you think that we are evading the heavy burden of your proposition, we teach doubting minds, by the divine oracles themselves, as he himself grants, how great things he has given for his own defense concerning the deity and lordship naturally inherent in him—not by our words, but by God's—with the prophet Isaiah saying: Jacob did not hear the Lord, who redeemed him, and he received him and exalted him (Isa. 53:9). And below: But they provoked the Holy Spirit, and he turned himself against them as a stumbling block (Ibid., 10). And Jeremiah: The Spirit of our countenance, Christ the Lord, who was taken in their destruction, under whose shadow we live among the nations (Lam. 4:20). And the apostle Peter said to Ananias: While it remained, did it not remain yours, and when sold, was it not in your power? Why did you wish to tempt the Holy Spirit, to withhold from the price of the property (Acts 5:4)? And below: You have not lied to men, but to God. And the Apostle: But when he has turned to God, the veil will be taken away; now the Lord is the Spirit (2 Cor. 3:16).
Ex hoc, perfide, debes agnoscere quon am qui Deus et Dominus dicitur, in ipso deitatis vocabulo Patri et Filio coæquatur.
CAPUT XI.
Ubi dicunt tertio loco Spiritum sanctum a Patre et Filio nominatum.
Si tibi dixerint quia in eo minor est Spiritus sanctus, quod tertio loco est a Patre et Filio nominatus.
Raponsio. Spiritus sanctus, non quia tertio nominatus est loco Patri et Filio minor erit, quoniam cura aquam, sicut superius diximus, superiori loco a Spirilu sancto Dominus nominasset, aquam utique Spiritu sancto, quam præposuit, non superiorem ostendit. Nam Scripturæ divinæ mos est quæ sunt novissima primitus nominare, et quae prima sunt novissime recensere, sicut in Genesi scriptum est: Ego sum Deus Isaac et Abraham patrum tuorum (Levit. XXVI, 42). Nam et Lucas evangelista (Cap.
From this, you faithless one, you ought to recognize that the one who is called God and Lord is, in the very title of deity, made equal with the Father and the Son.
CHAPTER XI.
Where they say that the Holy Spirit is named in the third place after the Father and the Son.
If they have said to you that the Holy Spirit is lesser in this respect, that he is named in the third place after the Father and the Son.
Answer. The Holy Spirit will not be lesser than the Father and the Son because he is named in the third place, since when, as we said above, the Lord had named water in a higher place than the Holy Spirit, he certainly did not show that the water, which he placed before the Holy Spirit, was superior. For it is the custom of the divine Scriptures to name last things first, and to recount first things last, as it is written in Genesis: I am the God of Isaac and Abraham your fathers (Lev. XXVI, 42). For Luke the evangelist also (Chap.
III) orignem Domini Salvatris nostri, id est Josephi et Mariæ matris ejus, sursum versus a Joseph inchoans usque ad Adam primum hominem, qui a Dco faetus est, recensendo contexuit, et utique nullus est in genere humano Joseph, qui secundum carnem pater Christi vocabatur, qui Ad.e primo homini possit præferri, sed nos ut satisfaciamus inconditis propositionibus vestris, etiam Spiritum sanctum a Patre et Filio primo loco ostendimus nominatum, Apostolo attestante, Unum corpus, ait, et unus Spritus, sicut vocati estis in una 6pe vocationis vestrae, unus Deus, una fides, unum baptisma, ulis Deus et Pater omnium (Ephes. IV, 4). Spiritus utique sanctus Patri ct Filio inferior non est, quia Spiritus Patris et Filii esf, et non possuni ob substantiam in se commanentis Spiritus sui ex parte dici perfecti, et ex parte ad imperfectionem vocari.
III) He wove together the origin of our Lord and Savior, that is, of Joseph and Mary his mother, beginning upward from Joseph all the way to Adam, the first man, who was made by God, by reciting it in order; and indeed there is no one in the human race, Joseph, who was called the father of Christ according to the flesh, who can be preferred to Adam, the first man. But so that we may satisfy your ill-formed propositions, we have shown even the Holy Spirit to be named in the first place from the Father and the Son, with the Apostle bearing witness: "One body," he says, "and one Spirit, just as you were called in one hope of your calling, one God, one faith, one baptism, one God and Father of all" (Ephesians 4:4). The Holy Spirit is certainly not inferior to the Father and the Son, because he is the Spirit of the Father and of the Son, and they cannot, on account of the substance of their Spirit dwelling in them, be said to be perfect in part and called imperfect in part.
CAPUT XII.
Ubi dicunt Spiritum sanctum non esse genitum, neque ingenitum.
Si tihi dixerint: Ostende Spiritum sanctum, unde trahat originem, quem nec ingenitum sicut Patrem, ncque genitum sicut Filium profiteris.
Responsio. Certa et manifesta origo Spiritus sancti, Pater et Filius, qui nec ingenitus cum ingenito, neque genitus cum unigenito a fidelibus cr ditur, sed Spiritus Patris esse Scripturarurn sacrarum eloquiis comprobatur. Nabuchodonosor rege in Daniele propheta dicente: Daniel, cui nomen Balthasar, secundum nomen Dei mei, Spiritum sanctum Dei in se habet (Dan. IV, 5). Item ipse v Omnes sapientes regni mei non potuerunt interpretationem mnii mei declarare mihi: tu autem, Daniel, potes, quia Spiritus Dei sanctus in te est. Item ibi: Ecce vir in regno tuo, in quo Spiritus Dei est. Et in Zacharia: Verumtamen legitima mea accipite, et verba mea quae ego mando in spiritu meo servis meis prophetis (Zach. I, 6). Item ibi: Non in fortitudine magna, nequc in virtute, sed in spiritu meo, dicit Dominus (Zach. IV, 6). Et Apostolus ad Romanos: Vos autem non estis in carne, sed in spiritu, si tamen Spiritus Dei habitat in vobis (Rom. VIII. 9). Et ad Galatas: Quoniam rstis filii Dei, misit Deus spiritum Filii sui in corda nostra clamantem Abba Pater (Gnl. IV, 6). Et ad Ephesios: Nolite contristarc Spiritum sanctum Dei (Ephes. iv, 20).
CHAPTER XII.
Where they say that the Holy Spirit is neither begotten nor unbegotten.
If they have said to you: Show us the Holy Spirit, from what source he derives his origin, whom you profess to be neither unbegotten like the Father, nor begotten like the Son.
Answer. The certain and manifest origin of the Holy Spirit is the Father and the Son, who is believed by the faithful to be neither unbegotten with the unbegotten, nor begotten with the only-begotten, but is proved by the utterances of the sacred Scriptures to be the Spirit of the Father. In Daniel the prophet, when King Nebuchadnezzar says: Daniel, whose name is Balthasar, according to the name of my God, has the Holy Spirit of God in himself (Dan. 4:5). Likewise he himself says: All the wise men of my kingdom could not declare to me the interpretation of my dream; but you, Daniel, are able, because the Holy Spirit of God is in you. Likewise there: Behold, a man in your kingdom, in whom is the Spirit of God. And in Zechariah: But receive my lawful things, and my words which I command in my spirit to my servants the prophets (Zech. 1:6). Likewise there: Not in great strength, nor in power, but in my spirit, says the Lord (Zech. 4:6). And the Apostle to the Romans: But you are not in the flesh, but in the spirit, if indeed the Spirit of God dwells in you (Rom. 8:9). And to the Galatians: Because you are sons of God, God sent the spirit of his Son into our hearts, crying Abba Father (Gal. 4:6). And to the Ephesians: Do not grieve the Holy Spirit of God (Eph. 4:20).
Et ad Philippenses: Scio enim quod hoc mihi proficit in salutem per vestias obsecrationes et subministrationes spiritus Jesu Christ (Philip. I, 19). Et Petrus apostolus: De qua salute exquisierunt atque scrutati sunt prophetæ, qui veuturam in. vobis gratiam prophetaverunt, scrutantes in quibus, vel quali tempore significari haberet in eis spiritus Jcsu Chrisii (/ Petr. 1, 10). Et in libro Judicium: Et vencrunt, et castra posuerunt in valle Jezrael, et spiritus Domini induit Gedeon (Judic. VI, 33). Intendite, miseri, quoniam qui priori loco a Patre et Filio nominatus est, et multis Scripturae divinae locis Patris et Filii appellatur, Patre et Filio inferior non probatur.
CAPUT XIII.
Ubi dicunt Spiritum sanctum vitam a Palre non acce pisse ut Filium.
Si libi dixerint: Filium a Patre vitam legimus accepisse, ut sic credentibus daret: de Spiritu sancto nihil tale legimus, et in * o eum minorem Filio judicamus.
And to the Philippians: For I know that this shall turn to my salvation through your prayers and the supply of the Spirit of Jesus Christ (Phil. 1:19). And the apostle Peter: Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Jesus Christ which was in them did signify (1 Pet. 1:10). And in the book of Judges: And they came and pitched their camp in the valley of Jezreel, and the Spirit of the Lord clothed Gideon (Judg. 6:33). Consider, wretched men, that he who in the former passage is named by the Father and the Son, and in many places of divine Scripture is called the Spirit of the Father and of the Son, is not shown to be inferior to the Father and the Son.
CHAPTER XIII.
Where they say that the Holy Spirit did not receive life from the Father as the Son did.
If they have said to you: We read that the Son received life from the Father, so as to give it to those who believe; concerning the Holy Spirit we read nothing of the kind, and therefore we judge him to be less than the Son.
Responsio. Quia Patris et Filii spiritus nuncupatur, spiritus vitae sine dubio esse, sicut Pater et Filius divinis Lectionibus comprobatur, Ezechiele propheta dicente: Cum autein elevarent se animalia a terra, exsiliebant rotae, et ubicunque ibant nubes, et juxta illud spiritus rotæ extollebaturcum eis, quoniam spiritus vitae erat in rotis (Ezech. i, 19). Et Apostolus ad Romanos: Lex enim, ait, spiritus vitae in Christo Jesu (Rom. VIII, 2) Item ibi: Prudentia carnis mors est, prudentia vero spiritus vita et pax (Ibid., 6). Item ibi: Corpus quidem mortuum est propter peccatum, spiritus aulem vita est propter justitiam (Ib d. 10). Et ad Corintbios: Factus est primus Adam in animam viventem, novissimus Adam in spiritum vivificantem (1 Cor. xv, 45). Item in secunda: Littera occidit, spiritus autem vivificat (11 Cor. III, 6). Et in Apocalypsi: Et post tertium diem et dimidium spiritus vitæ intravit in eis a Domino, et steterunt super pedes suos (Apoc. XI. 11). Ezechiel utique iisdem verbis ac syilabis de aridis ossibus mortuorum paria protestatur (Ezech. XXXVII, 10). Intendite, quæso, intendite, quoniam inaniterspiritus vitæ non dixit, et qui vivis et mortuis secundum antelata testimonia vitam largitur, inferiora Patre et Filio nullatenus comprobatur.
Response. Because it is named the Spirit of the Father and of the Son, it is without doubt the Spirit of life, just as the Father and the Son are proved to be by the divine readings, with the prophet Ezekiel saying: But when the living creatures rose up from the earth, the wheels leaped up, and wherever the clouds went, and according to that the spirit of the wheel was lifted up with them, because the spirit of life was in the wheels (Ezek. 1:19). And the Apostle to the Romans: For the law, he says, of the Spirit of life in Christ Jesus (Rom. 8:2). Likewise there: The prudence of the flesh is death, but the prudence of the spirit is life and peace (ibid., 6). Likewise there: The body indeed is dead because of sin, but the spirit is life because of righteousness (ibid., 10). And to the Corinthians: The first Adam was made into a living soul, the last Adam into a life-giving spirit (1 Cor. 15:45). Likewise in the second: The letter kills, but the spirit gives life (2 Cor. 3:6). And in the Apocalypse: And after three and a half days the spirit of life entered into them from the Lord, and they stood upon their feet (Apoc. 11:11). Ezekiel indeed protests the same things in the same words and syllables concerning the dry bones of the dead (Ezek. 37:10). Attend, I ask, attend, because he did not say "spirit of life" in vain, and he who, according to the testimonies cited above, grants life to the living and the dead is in no way proved to be inferior to the Father and the Son.
CAPUT XIV.
Ubi dicunt: Ostende quod de Patre Spiritus sanctus possit procedere.
Si tibi dixerint: Ostende quod Spiritus sanctus de Patre vel Filio procedere potuit.
Responsio. Si corda vestra incredulitatis jam vitio obdurata ad mollitiem nostra credulitatis velletis adtlurere, facillime agnosceretis quod Spiritus de Deo Patre possit procedere: est enim Pater Deus, et procedit de illo Spiritus Dei; est omnipotens, et procedit de eo omnipotentia spiritus; est lux, et procedit de eo spiritus lucis; est virtus, ct procedit de eo spiritus virtutis; est sapiens, et procedit de illo sapicntiæ spiritus; est prudentia, et procedit de illo prudentiae spiritus; est cousilium, et procedit de eo spiritus consilii; est fortitudo, et procedit de co spiritus fortitudinis; est pax, et procedit de illo spiritus paris est caritas, et procedit de illo spiritus caritaLis est scientia, et procedit de illo spiritus scientiæ; est vita, et procedit de illo spiritus vitæ; est rectus, et procedit de illo spiritus rectitudinis; est bonus, et procedit de illo spiritus bonilalis; est pietas, et procedit de ilo spiritus pietatis; est mansuetus, et procedit de illo spiritus mansuetudinis; est gladius, et procedit de eo gladius spiritus. Et multa alia quae brevit tis causa omisimus, scientes quod paucis dicta sapientibus multa sunt: insipientibus vero etsi multa dicantur, satis omnino non faciunt.
CHAPTER XIV.
Where they say: Show that the Holy Spirit can proceed from the Father.
If they have said to you: Show that the Holy Spirit could proceed from the Father or the Son.
Response. If you wished to soften your hearts, already hardened by the vice of unbelief, to the gentleness of our faith, you would most easily recognize that the Spirit can proceed from God the Father: for the Father is God, and the Spirit of God proceeds from him; he is almighty, and the spirit of omnipotence proceeds from him; he is light, and the spirit of light proceeds from him; he is power, and the spirit of power proceeds from him; he is wise, and the spirit of wisdom proceeds from him; he is prudence, and the spirit of prudence proceeds from him; he is counsel, and the spirit of counsel proceeds from him; he is strength, and the spirit of strength proceeds from him; he is peace, and the spirit of peace proceeds from him; he is love, and the spirit of love proceeds from him; he is knowledge, and the spirit of knowledge proceeds from him; he is life, and the spirit of life proceeds from him; he is upright, and the spirit of uprightness proceeds from him; he is good, and the spirit of goodness proceeds from him; he is godliness, and the spirit of godliness proceeds from him; he is gentle, and the spirit of gentleness proceeds from him; he is a sword, and the sword of the spirit proceeds from him. And many other things, which for the sake of brevity we have omitted, knowing that for the wise few words are many; but for the foolish, even if many things are said, they do not satisfy at all.
Sed ne consuetis calumniis et cavillationibus simplices animos perturbetis, ex divinis Scripturis de iis quæ superius dicta sunt documenta haec curiosius exigentes, ad omnia cum Domini adjutorio divina testimonia coaptabimus, ut legentes agnoscant quemadmodum vestræ pravitati respondeant. Quod enim Spiritus Deus est in EvangelioFilius docuit, dicens: Spiritus Deus est (Joan. IV, 24). Quod autem omnipotens est, in Salomone (Sap. VII, 13) ostenditur, dum spiritus omnia potens, et omnia prospiciens intimatur. Quod autem lux sit spiritus, Ezechiel testis est, dum spiritum Domini sicut lux præfulgens ab Aquilone in nube venientem astruxit (Ezech. I, 4). Quod virtus sit, Apostolus daeet cum dicit: In ostensione spiritus et virtutis (I Cor. II, 4). Quod vero sapientia dicatur, Isaias testis est, cum Domini Filium spiritu sapientiæ fuisse repletum dicit (Isai. XI, 2). Quod vero prudentia dicatur, in eodein propheta ostenditur. Quod autem spiritus consilii et forlitudinis dicatur, in eodem volumine declaratur. Quod vero pax sit, apostolorum Acta testantur (Act. IX, 31). Quod autem caritas dicatur, apostolica sententia comprobat. Quod vero spiritus sapientiae appelletur, Isaiæ annuntiatione docetur. Quod autem spiritus vitæ sit, Apostolusedocet, dum prudentiam spiritus vitæ, et pacem esse prædixit (Rom. VIII, 6).
But so that you may not disturb simple minds with your customary slanders and quibbles, we shall, with the Lord's help, fit all the divine testimonies to the things said above, seeking out these proofs from the divine Scriptures with rather more care, so that readers may recognize how they answer your depravity. For that the Spirit is God, the Son taught in the Gospel, saying: God is a Spirit (John 4:24). But that he is almighty is shown in Solomon, where the spirit is declared to be all-powerful and all-foreseeing. But that the spirit is light, Ezekiel is witness, when he set forth the Spirit of the Lord coming from the North in a cloud like a shining light (Ezek. 1:4). That he is power, the Apostle teaches when he says: In the demonstration of the spirit and of power (1 Cor. 2:4). But that he is called wisdom, Isaiah is witness, when he says that the Son of the Lord was filled with the spirit of wisdom (Isa. 11:2). But that he is called prudence is shown in the same prophet. But that he is called the spirit of counsel and of strength is declared in the same book. But that he is peace, the Acts of the Apostles testifies (Acts 9:31). But that he is called love, the apostolic sentence confirms. But that he is called the spirit of wisdom is taught by Isaiah's announcement. But that he is the spirit of life, the Apostle teaches, when he declared that the prudence of the spirit is life, and peace (Rom. 8:6).
Quod autem rectus die citur, Davidis oraculis ostenditur, dum in suis visceribus spiritum rectum innovari precatur (Psal. L, 12). Quod autem bonus dicatur, idem propheta ostendit, qui se a Spiritu sancto in via recta deduci desiderans canit (Psal. xxvi, 11). Quod autem spiritus mansuetudinis nunupetar, Apostolus testis est. dum dicit, se non in virga, sed in caritate spiritus et mansuetudinis advenire (I Cor. iv, 21). Quod vero perfectus dicatur, idem docet apostolus, dum illum judiccm omnium, et spiritum justorum insinuat et perfectorum (Hebr. XII, 23). Quod autem gladius nuncupetur, idem probat apostolus, dum eum ver. bum Dei pronuntiat esse (Ephes. VI, 17). Si enim hæc omnia non caecis mentibus legerent, nec do Filio Dei amhigcrent, neque de Spiritus sancti potentia dubitarent.
CAPUT XV.
Ubi dicunt Spiritum sanctum ubique non esse diffu sum.
But that he is called “right,” it is shown by David’s oracles, when in his inmost being he prays that a right spirit be renewed (Ps. 50:12). But that he is called “good,” the same prophet shows, who, desiring to be led by the Holy Spirit in the right way, sings (Ps. 26:11). But that he is called “the spirit of gentleness,” the Apostle is witness, when he says that he will come not with a rod, but in the love of the spirit of gentleness (1 Cor. 4:21). But that he is called “perfect,” the same apostle teaches, when he presents him as the judge of all, and as the spirit of the just and the perfect (Heb. 12:23). But that he is called “sword,” the same apostle proves, when he declares him to be the word of God (Eph. 6:17). For if they read all these things with unblinded minds, they would neither speak ambiguously about the Son of God, nor doubt about the power of the Holy Spirit.
CHAPTER XV.
Where they say that the Holy Spirit is not diffused everywhere.
Si tibi dixcrint quia non ubique est spiritus sanctus sicut Pater et Filius, sed localiter sibi injunctum adimplet officium.
Responsio. Ut autem Spiritum sanctam doceamus ubique diffusum, Davidicum investigabimus testimonium, ex cujus prophetia Spiritus sanctus docetur, non locis, ut vos in somoo gravi detenti, sed potentia sua sicut Pater ct Filius ubique diffundi. Ipse denique in psalmo CXXVIII (Vers. 7) canit et dicit: Quo ibo a spiritu tuo: et a facie tua quo fugiam? Si ascendero in cælum, tu ibi es, et si descendero in infernum, ades. Si sumpsero pennas meas in directum, et habitavero in nnvissimo maris, etenim illuc manus tua deducet me, et tenebit me dextera tua. Et in Salomone: Spiritus Domini replevit orbem terrarum (Snp. i, 7). Item ibi: Ne dixeris, a Spiritu Dti abscondor, et de altissimo quis mei memorabitur? In populo enim magno nonagnoscor. Quæ est enim anima mea in tam magna creatura? Ecce cœlum, et cœlum caelorum, abyssus et universa terra, et qux in eis sunt, in conspectu ejus sunt. A vultu illius movebuntur montes et colles, et fundamenta terræ, et cum concusserit, tremore concutientur (Eceli. XVI, 16). Et in Apocalyp i: Et vidi septem candelabra aurea, et septem lucernas in rapite septem candelabrorum aureorum, et dixi: Quae sunt ista, Domine? Et dixit mihi: Septem lucernæ, septem spiritus sunt, missi per universum orbem terrarum (Apoc. 1, 12).
If they have said to you that the Holy Spirit is not everywhere as the Father and the Son are, but fulfills locally the office assigned to him.
Answer. But that we may teach that the Holy Spirit is diffused everywhere, we shall examine the testimony of David, from whose prophecy it is taught that the Holy Spirit is diffused everywhere, not in places—as you, detained in heavy sleep, think—but by his own power, as the Father and the Son. For he himself sings and says in Psalm 138 (v. 7): Whither shall I go from thy spirit, and from thy face whither shall I flee? If I ascend into heaven, thou art there; and if I descend into hell, thou art present. If I take my wings in the morning and dwell in the uttermost part of the sea, even there shall thy hand lead me, and thy right hand shall hold me. And in Solomon: The Spirit of the Lord has filled the whole world (Wis. 1:7). Likewise there: Say not, I am hidden from the Spirit of God, and who will remember me from on high? For in a great people I am not known. For what is my soul in so great a creature? Behold, heaven and the heaven of heavens, the abyss and all the earth, and the things that are in them, are in his sight. At his look the mountains and hills shall be moved, and the foundations of the earth, and when he has shaken them, they shall be shaken with trembling (Sir. 16:16). And in the Apocalypse: And I saw seven golden candlesticks, and seven lamps in the midst of the seven golden candlesticks, and I said: What are these, Lord? And he said to me: The seven lamps are the seven spirits, sent through the whole world (Rev. 1:12).
Ecce docuimus Spiritum sancum non locis deiineri, neque regione aliqua terminari, quomodo tu astruis eum ubique non esse diffusum: cujus vocem, secundum Domini ciunt, quisquis est, audire tamen potest, sed unde veniat, et quo vadat, nulli mortalium scire concessum est.
CAPUT XVI.
Ubi dicunl Spiritum sanctum pr, prie lucifero comparatum.
Si tibi dixerint: Spiritus sanctus lucifero comparatus est, ante quem Pater Filium genuisse se teslatus est, dicendo: In splendoribus sanctorum ex utero ante luciferum genui te (Psal. CII. 3). Vel illud qu Petrus aposlolus dixit: Donec dies lucescat, et lucifer oriatur in cordibus vestris (// Petr. I, 19).
Rasponsio. Petrus A postolus, cum pro doctrina cr.dentium hæc in sua Epistola posuisset, Spiritum sanctum luciferum proprie nominatum, nec dixit, nec docuit, nec docenda maudavit. Sed et nos qui in Trinitate unum credimus Deum, etiam ipsum Dominum et Salvatorem nostrum in figura hujus stellæ, non solum a prophetis, verum etiam ab apostolis ostendimus prædicatum. In Numeri etiam libro, cum a Balaac impiissimo rege et sacrilego Balaam quoque pseudopropheta ad maledicendum Dei populum mercedis titulo fuisset adductus, hæc docetur non sua voluntate, sed divino imperio intulisse: Orietur, ait, stella ex Jacob, et ascendet virga ex Israel, et percutiet omnia regna terræ (Num. xxiv, 17).
Behold, we have taught that the Holy Spirit is not confined by places, nor bounded by any region, in the way you assert that he is not diffused everywhere; whose voice, according to the Lord's, whoever it is, can nevertheless hear, but whence he comes and whither he goes, it has been granted to no mortal to know.
CHAPTER XVI.
Where they say that the Holy Spirit is properly compared to the morning star.
If they have said to you: The Holy Spirit is compared to the morning star, before which the Father testified that he begot the Son, saying: In the splendors of the saints, from the womb before the morning star I begot you (Ps. 109:3). Or that which the apostle Peter said: Until the day dawn and the morning star arise in your hearts (2 Pet. 1:19).
Answer. The apostle Peter, when he had set these things in his Epistle for the doctrine of believers, neither said nor taught nor commanded to be taught that the Holy Spirit is properly called the morning star. But we also, who believe in one God in the Trinity, show that even our Lord and Savior himself was foretold in the figure of this star, not only by the prophets but also by the apostles. In the book of Numbers also, when Balaam, a most impious and sacrilegious king, together with the false prophet Balaam, had been brought by the inducement of a reward to curse the people of God, he is taught to have uttered these things not by his own will but by divine command: There shall arise, he says, a star out of Jacob, and a rod shall rise up out of Israel, and it shall smite all the kingdoms of the earth (Num. 24:17).
Et in alio loco: Columnae cœli contremuemnt Dominum, astra autem coeli metuent cum (Job. XXVI, 11). Quoniam hæc est pax et virtus ejus, ut splendeat in cælostelta ejus, ad illuminandos omnes credentes in eum. Haec in Evangelio: Vidimus, inquiunt, stellam ejus in orientc, et venimus adorare eum (Matth. II, 2) Et in Apocalypsi Joaniis apostoli: Ego sum primus et novissimus (Apoc. XXII, 15). Ego sum radix ct origo David; ego sum stella splend da matutina (Ibid., 16). Si enim ob hujus stellae vocabulum, et ab eo quod Lucifer appellatus est, Spiritum sanctum Filio minorem esse contendis, nunquid et Filium, quem superius in typum stellæ ipsius docuimus praedicatum, Spiritui sancto inferiorem esse ostendis? Absit, quoniam sicut Filius in hujus stellæ imagine nuntiatus Spiritui sancto non potest dici inferior, ita Spiritus nectus, si proprie fuisset lucifero comparamus, minor Filio non poterat apparere.
And in another place: The pillars of heaven tremble before the Lord, and the stars of heaven fear him (Job 26:11). For this is his peace and his power, that his star may shine in the heavens, to enlighten all who believe in him. This in the Gospel: We saw, they say, his star in the east, and we came to worship him (Matt. 2:2). And in the Apocalypse of the apostle John: I am the first and the last (Rev. 22:15). I am the root and origin of David; I am the bright morning star (ibid., 16). For if, because of the name of this star, and because he is called Lucifer, you contend that the Holy Spirit is less than the Son, do you not also show that the Son, whom we taught above was foretold in the figure of that star, is lower than the Holy Spirit? Far be it; for just as the Son, announced in the image of this star, cannot be called lower than the Holy Spirit, so the Holy Spirit, if we were to compare him properly to the morning star, could not appear less than the Son.
CAPUT XVII.
Ubi catholicos detestantur quod a Spiritu sancto pec catorum veniam postulare dicuntur.
Si tibi opposuerint dicentes catholicos crilego ora blasphemare, quod post Patrem et Filium a Spiritu sancto agnoscantur peccatorum veniam postulare.
Responsio. Spiritum sanctam judicem, et universum mundum de peccato, de justitia, et de judicio posse arguere, Dominus in Evangelio docuit, dicens: Cum autem venerit Spiritus sanctus, ille arguet mundum de pecrato, et de justitia, et de judicio (Joan. xvi, 8). Et Isaias: Abluet Dominus, ait, sordes filiorum et filiarum Sion spiritu judicii (Isai. iv, 4). Et in Salomone: Spiritus Doinini contra illos stabit, et tanquam turbo venti dividet illos (Sap. v, 24). Item Isaias: Ecce ego in spiritu meo facio judicium, dicit Dominus ( Isai. XXVI, 9). Cur igitur ipse abnuis ut uuusquisque a judice suo pec atorum veoiam non postulet, ut mundior a peccatis et purgatior fiat, cum postulando poterit evadere? Si quo forsitan facto, aut incauta verbi prolatione, noxa incurrerat culpae, plane et couvenienter a Spiritu sancto venia postulabatur ut peccatis remissionem et indulgentiam trihuat, qui pro nobis Patrem gemitibus inenarrabilibus interpellat.
CHAPTER XVII.
Where the catholics are detested because they are said to ask the Holy Spirit for forgiveness of sins.
If they have set this against you, saying that the catholics blaspheme with sacrilegious mouth, because after the Father and the Son they are acknowledged to ask the Holy Spirit for forgiveness of sins.
Answer. The Lord taught in the Gospel that the Holy Spirit is a judge, and can convict the whole world of sin, of righteousness, and of judgment, saying: But when the Holy Spirit has come, he will convict the world of sin, and of righteousness, and of judgment (John 16:8). And Isaiah says: The Lord will wash away the filth of the sons and daughters of Zion with the spirit of judgment (Isa. 4:4). And in Solomon: The Spirit of the Lord will stand against them, and like a whirlwind of wind he will divide them (Wis. 5:24). Likewise Isaiah: Behold, I make judgment in my spirit, says the Lord (Isa. 26:9). Why, then, do you yourself refuse that each one should ask his own judge for forgiveness of sins, so that he may become cleaner and purer from sins, when by asking he will be able to escape? If perhaps by some deed, or by an incautious utterance of a word, he had incurred the harm of guilt, then plainly and fittingly forgiveness was asked of the Holy Spirit, that he who intercedes for us to the Father with unutterable groanings may grant remission and pardon of sins.
Quod autem nos sacrilegos vocas, quod secundum Trinitatis,confessionem Deum ac Dominum Spiritum sanctum esse asseruimus, vide ne tu magis ipse dignus sis hoc nomine nuncupari, dum non vis Spiritum sandum confiteri, quem Dominus per apostolos cum Patre et Filio indiscretum voluit universis gentibus intimari: Ite, inquit, baptizate omnes gentes, in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19). Si cnim Spiritus sanctus in deitatis substantia Patri et Filio non coæquatur, cur in sacramento sacri bap ismatis nihil absque illo completur?
CAPUT XVIII.
Ubi dicunt Spritum sanctum non nosse Patrem sicut unigenitus Filius.
Si tibi dixerint: In eo minor est Spiritus sanctum, quia Filius tantummodo de se dicit Pairem nosse, et nullam de Spiritu sancto mentionem feci-se leg fecit].
Responsio. Sicut in Christo habitat plenitudo divinitatis, ita in Spiritu sancto manifestæ sunt altitudines deitatis. Cum enim hæc Apostolus uberius et satianter affirmet, cur perfidia vestra veritatem majestatis interpellat? Nemo enim, ait, scit hominum quæ sunt honinis, nisi spiritus hominis qui inipsi est, sic et quae in Deo sunt nemo novit, nisi Spiritus Dei (/ Cor. II, 11).
But as for your calling us sacrilegious because we assert, in accordance with the confession of the Trinity, that the Holy Spirit is God and Lord, see to it that you are not yourself more worthy of being called by this name, since you refuse to confess the Holy Spirit, whom the Lord willed to be made known to all nations through the apostles, together with the Father and the Son, without distinction: Go, he says, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19). For if the Holy Spirit is not coequal with the Father and the Son in the substance of the Godhead, why is nothing completed in the sacrament of holy baptism without him?
CHAPTER XVIII.
Where they say that the Holy Spirit does not know the Father as the only-begotten Son does.
If they have said to you: In this the Holy Spirit is less, because the Son alone says of himself that he knows the Father, and made no mention of the Holy Spirit [or made none].
Answer. Just as the fullness of the Godhead dwells in Christ, so in the Holy Spirit are the heights of the Godhead made manifest. For since the Apostle affirms these things more abundantly and sufficiently, why does your faithlessness interfere with the truth of his majesty? For no one, he says, knows the things of a man except the spirit of the man which is in him; so also the things that are in God no one knows except the Spirit of God (1 Corinthians 2:11).
Ecce jam non solus novit Filius, quod novit etiam Spiritus sanctus: non quia duæ personæ sunt Fibi et Spiritus sancti, in sciendo quae Dei sunt aliquam diversitatem inducit, sed unitatis communionem ideliter credentibus intimavit. In alio etiam loco sequitur idem apostolus dicens: Spiritus est, qui scrutatur etiam profunda Dei (/ Cor. II, 10). Et iterum: Nos autem non spiritum mundi accepimus, sed spiritum qui ex Deo est (Ibid., 12). Et in Evangelio Judæis de seipso Filius dicit: Vos autem non nostis eum, ego autem novi cum, qui ex ipso sum (Joan. VIII, 55). Si de Deo est Spiritus sanctus, quemadmodum de Deo esi Filius, quomodo minor erit, qui quod in Patre Filius novit, ipse cognoscit? Docuimus deinde Spiritum sanctum de Deo Patre ut Filium inenarrabiliter procedentem, quia connexa Triuitas inseparabilem in se possidet unitatem.
Behold, the Son is now not alone in knowing what the Holy Spirit also knows: not that there are two persons of the Son and of the Holy Spirit, introducing some diversity in knowing the things that are of God, but he has intimately revealed the communion of unity to those who faithfully believe. In another place also the same apostle continues, saying: It is the Spirit who searches even the deep things of God (1 Cor. 2:10). And again: But we have not received the spirit of the world, but the Spirit who is from God (Ibid., 12). And in the Gospel the Son says to the Jews concerning himself: But you do not know him; I know him, who am from him (John 8:55). If the Holy Spirit is from God, just as the Son is from God, how will he be lesser, who himself knows what the Son knows in the Father? We have then taught that the Holy Spirit proceeds ineffably from God the Father as the Son does, because the connected Trinity possesses in itself an inseparable unity.
CAPUT XIX.
Ubi dicunt non baptizasse in nomine Spiritu. sancti, sicut in nomine Filii.
Si enim dixerint tibi: Ideo minor est Spiritus sanctus quia in nomine ejus non baptizaverunt discipuli, sed in nomine Filii.
Responsio. Non enim est in Trinitate diversitas, in qua est non solfim potestatis ac voluntatis individua caritas, sed etiam deitatis et majestatis aequalitas: quod enim exspectatur a Patre, invenitur in Filio, et quod invenitur in Filio, tribuitur et Spiritui sancto. Si vero distributiones Spiritus sancti curioso volueris inquirere animo, Apostolum audies praedicantem: Unicuique autem nostrum datur illuminatio Spiritus ad utilitatem: quibusdam enim per Spiritum datur spiritus sapientiæ, alii sermo scientiæ secundum eumdem Spiritum, alii fides in eodem Spiritu, alii charismata donationum in uno Spiritu, alii operatio virtutum, alii prophetia, alii discretio spiritus, alii genera lingu arum, alii interpretationes linguarum. Omnia autem haec operatur unas atque idem Spiritus distribuens propria unicuique prout vult ( I Cor. XI, 7-11 )• Ut vero in nemine Spiritus sancti baptizetur, sicut in nemine Patris et Filii, et Dominus in Evangelio testis est, et Paulus paria pronuntiat. Dominus quidem cum dicit: Baptizate gentes, in nomine PaIris, et Filii et Spiritus sancti (Matth. XXXIII, 19).
CHAPTER XIX.
Where they say that the disciples did not baptize in the name of the Holy Spirit, as in the name of the Son.
For if they say to you: The Holy Spirit is therefore lesser because the disciples did not baptize in his name, but in the name of the Son.
Answer. For there is no diversity in the Trinity, in which there is not only the indivisible charity of power and will, but also the equality of deity and majesty: for what is awaited from the Father is found in the Son, and what is found in the Son is attributed also to the Holy Spirit. But if you wish to inquire with a curious mind into the distributions of the Holy Spirit, you will hear the Apostle preaching: But to each one of us is given the illumination of the Spirit for profit: for to some through the Spirit is given the spirit of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another charisms of gifts in one Spirit, to another the working of powers, to another prophecy, to another the discerning of spirits, to another kinds of tongues, to another the interpretation of tongues. But all these things one and the same Spirit works, distributing to each one as he wills (1 Cor. 12:7-11). But that baptism is administered in the name of no one of the Holy Spirit, just as in the name of no one of the Father and of the Son, both the Lord is a witness in the Gospel, and Paul declares the same things. The Lord indeed when he says: Baptize the nations, in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19).
Apostolis vero cum omnes nos Spiritu baptizatos insinuat atque confirmat: Etenim nos omnes, ait, in uno Spiritu baptizati sumus, sive Judæi, siv. Græci, sive servi, sive liberi, et omnes in uno Spiritu potati sumus ( I Cor. XII, 13). Et iterum: In qno credentes signati estis in Spiritu sancto promissionis, qui est pignus haereditatis nostræ in redemptionem adoptionil (Ephes. I, 13). Et iterum: Ut det vobis secundum divitias glorie suæ, virtute confortari per Spiritum sanctum, in interiorem hominem, habitare Christum in cordibus vestris (Ephes. III, 16). Et iterum: Nolo vos ignorare, fratres, quia patres vestri omnes suh nube fuerunt, et omnes in Moysen baptizati sunt in nube et in mari, et omnes eamdem escam spiritalem manducaverunt, et omnes eumdem potum spiritalem biberunt (1 Cor. X. I). In istis igitur testimoniis hoc solummodo divinitati Spiritus sancti deest, quod perfidix vestrae minus est.
But when he indicates and confirms to the apostles that we are all baptized in the Spirit: "For we were all," he says, "baptized in one Spirit, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit" (1 Cor 12:13). And again: "In whom, believing, you were sealed with the Holy Spirit of promise, who is the pledge of our inheritance unto the redemption of adoption" (Eph 1:13). And again: "That he may grant you according to the riches of his glory, to be strengthened with power through the Holy Spirit in the inner man, that Christ may dwell in your hearts" (Eph 3:16). And again: "I do not want you to be ignorant, brothers, that your fathers were all under the cloud, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink" (1 Cor 10:1). In these testimonies, therefore, the only thing lacking to the divinity of the Holy Spirit is what is lacking to your faith.
LIBER TERTIUS.
DE UNITATE PATRIS ET FILII, ET SPIRITUS SANCTI.
In his testimoniis unitas Trinitatis ostenditur, dum quod Pater vOcatur, vel etiam operatur, hoc Filius et Spiritus sanctus nuncupentur, vel eadem o, erentur.
CAPUT PRIMUM.
De communi deitatis vocabulo.
Deus Pater, Deus Filius, Deus Spiritus sanctus. De Patre in Apostolo: Unus Deus Pater, ex quo omnia (I Cor. VIII. 6). Et iterum: Non est Deus nisi unus (Ibid., 4). De Filio in psalmo XCIX (Vers. 3): Scitote quoniam Dominus ipse est Deus, ipse fecit nos, et non ipsi nos. De Spiritu saneto in Apostolo: Spiritus est Deus (II Cur. III, 17). Et in Evangelio: Quia Deus ipse est (Joan. IV, 24).
CAPUT II.
Ubi omnis Trinitas Dominus nuncupatur.
Dominus Pater dicitur, Dominus Filius, Dominus Spiritus sanctus. De Patre in Levitico: Ego sum Dominus Deus vester, qui liberavi vos de terra Ægypti (Levit. XIX, 36). De Filio in psalmo xcv (Vera. 10): 'icite in nationibus, Dominus regnavit a ligno. De Spiritu sancto in Apostolo: Divisiones ministrationum sunt, idem ipse Dominus (/ Cor. XII, 5). Item ibi: Dominus autem spirituS est.
BOOK THREE.
ON THE UNITY OF THE FATHER AND THE SON AND THE HOLY SPIRIT.
In these testimonies the unity of the Trinity is shown, in that what is called the Father, or even what he does, the Son and the Holy Spirit are named, or the same things are done.
CHAPTER ONE.
On the common term of deity.
God the Father, God the Son, God the Holy Spirit. Concerning the Father, in the Apostle: One God the Father, from whom are all things (1 Cor 8:6). And again: There is no God but one (ibid., 4). Concerning the Son, in Psalm 99 (v. 3): Know that the Lord himself is God; he made us, and not we ourselves. Concerning the Holy Spirit, in the Apostle: The Spirit is God (2 Cor 3:17). And in the Gospel: For God himself is (John 4:24).
CHAPTER TWO.
Where the whole Trinity is called Lord.
The Father is called Lord, the Son Lord, the Holy Spirit Lord. Concerning the Father, in Leviticus: I am the Lord your God, who freed you from the land of Egypt (Lev 19:36). Concerning the Son, in Psalm 95 (v. 10): Say among the nations, The Lord has reigned from the wood. Concerning the Holy Spirit, in the Apostle: There are divisions of ministries, but the same Lord (1 Cor 12:5). Likewise there: Now the Lord is the Spirit.
CAPUT III.
De communi omnipotentia Trinitatis.
Omnipotens Pater, omnipotens Filius, omnipotens Spiritus sanctus (II Cor. III, 17). De Patre in Salomone: Omnipotens sermo tuus exsiliens a regalibus sedibus venit (Sap. XVIII, 15). De Filio ubi supra: Unus enim altissimus creator omnipotens, rex potens et metuendus nimis (Eccli. i, 8). De Spiritu sancto ubi supra: Est enim in sapientia spiritus intelligentiæ sanctus, unicus (Sap. vII, 22), et infra, omnia potens (Ibid., 27).
CAPUT IV.
De commum potentia Trinitatis.
Potens Pater, potens Filius, potens Spiritus sanctus. De Patre ad Corinthios: Potens est autem Deus omnem gratiam abundare facere in vobis (II Cor. IX. 8). Item ibi: Ut fides vestra non sit in sapientia hominum, sed in potentia Dei ( I Cor, II, 5). De Filio ubi supra: Congregatis vobis, et meo spiritu cum omnipotentia Domini nostri Jesu Christi (I Cor. V 4). Item in secunda; An experimentum quæritis ejus qui in me loquitur Cbristus? qui in vobis non infirmatur, sed potens est (II Cor. XIII, 3). De Spiritu sancto ubi supra: Non enim audeo aliquid horum loqui, quæ non perfecerit Spiritus per me in obedientiam gentium, verbo et factis, in potestate signorum et prodigiorum, in potentia Spiritus (Rom. xv, 18). Et iterum: Densantem spei repleat vos omni gaudio et pace in credendo, ut abundetis spe et potentia Spiritus sancti (Ibid., 13).
CHAPTER III.
On the common omnipotence of the Trinity.
The Father almighty, the Son almighty, the Holy Spirit almighty (II Cor. 3:17). Concerning the Father, in Solomon: Your almighty word leaped from the royal thrones and came (Wis. 18:15). Concerning the Son, as above: For there is one most high, the almighty creator, a powerful king and greatly to be feared (Sir. 1:8). Concerning the Holy Spirit, as above: For in wisdom there is a holy spirit of understanding, unique (Wis. 7:22), and below, all-powerful (ibid., 27).
CHAPTER IV.
On the common power of the Trinity.
The Father powerful, the Son powerful, the Holy Spirit powerful. Concerning the Father, to the Corinthians: God is able to make all grace abound in you (II Cor. 9:8). Likewise there: That your faith may not rest in the wisdom of men, but in the power of God (I Cor. 2:5). Concerning the Son, as above: When you are gathered together, and with my spirit, with the omnipotence of our Lord Jesus Christ (I Cor. 5:4). Likewise in the second: Do you seek a proof of him who speaks in me, Christ? He who is not weak in you, but is powerful (II Cor. 13:3). Concerning the Holy Spirit, as above: For I dare not speak of any of those things which the Spirit has not accomplished through me for the obedience of the Gentiles, in word and deed, in the power of signs and wonders, in the power of the Spirit (Rom. 15:18). And again: May the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Spirit (ibid., 13).
CAPUT V.
De communi paternitatis vocabulo.
Pater Deus, Pater Filius, Pater Spiritus sanctus. De Patre Apostolus: Unus Deus Pater, ex quo omnia (I Cor. VIII, 6). Etiterum: Deus et Pater Domini nostri Jesu Christi scit, qui est benedictus in sæcula (II Cor. II, 31). De Filio in cantico Deuteronomio: Nonne hic pater tuus possedit te, et fecit, et constituit te (Deut. XXXVI, 6)? Et Isaias: Puer natus est nobis, filius datus est nobis Isai. ix, 6). Et infra: Deus fortis, pater futuri sæculi, princeps pacis. De Spiritu sancto ad Hebræos: Homines quidem nostrae carnis babebamus correptores, et verebamur in eis, quanto magis subjiciemur Patri spiritus, et obediemus ei ut vivamus? Illi quidem paucis diebus pro voluntate sua, sicut ipsis videbatur, disciplinam dabant: spiritus autem ad utilitatem accipiendam sanctificationis suæ (Hebr. XII, 9).
CHAPTER V.
On the common term of fatherhood.
God the Father, the Son the Father, the Holy Spirit the Father. Concerning the Father, the Apostle says: One God the Father, from whom are all things (I Cor. 8:6). And again: God and the Father of our Lord Jesus Christ knows, who is blessed forever (II Cor. 2:31). Concerning the Son, in the song of Deuteronomy: Is he not your father who possessed you, and made you, and established you (Deut. 36:6)? And Isaiah: A child is born to us, a son is given to us (Isa. 9:6). And below: God the mighty, the father of the world to come, the prince of peace. Concerning the Holy Spirit, to the Hebrews: We indeed had fathers of our flesh to correct us, and we revered them; how much more shall we be subject to the Father of spirits, and obey him that we may live? For they indeed for a few days gave us discipline according to their own will, as it seemed good to them; but the Spirit for the receiving of the benefit of his sanctification (Heb. 12:9).
CAPUT VI.
Ubi sanctus omnis Trinitas appellatur.
Sanctus Pater, sanctus Filius, sanctus Spiritus sanctus. De Patre in Esdra: Quoniam sanctus Deus est veriLas. Et in Levilico: Sancti estotc, quoniam et ego sanctus sum Dominus Deus vester (Levit. XI, 44). De Filio in Evangelio: Scio te qui sis tu sanctus Dci (Marc. I, 24). Item ibi: Quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. I, 35). De Spiritu san to in Salomone: Sanctus enim Spititus disciplinae effugiet fictum, et auferet se a cogitationibus quæ sunt liue intellectu (Sap. I, 5).
CAPUT VII.
De communi principatu Trinitatis.
Princeps Pater, princeps Filius, princeps Spiritus sanctus. De Patre in Judicum: Dixit ad eos Gedeon: Non principabor ego vestri, neque filius metis, sed Dens princeps est in vobis (Judic. VIII, 23). Et in Numeris: Non erit labor in Jacob, neque videbitur labor in Israel, quoniam Dominus Deus ejus cum eo, et ipse præclarus princeps cum ipso (Num. XXIII, 21). De Filio in Epistola Petrus apostolus: Pascite gregcm Dei, qui est in vobis, non quasi coacti, sed voluntarie ex animo, ut cum apparuerit princeps pastorum accipiatis immarcessibilem coronam (I Petr. V, 2, 3). De Spiritu sancto, psalmo L (Vers. 14): Redde mihi lætitiam salutaris tui, et Spiritu principali confirma me.
CHAPTER VI.
Where the whole Holy Trinity is named.
The Father is holy, the Son is holy, the Holy Spirit is holy. Concerning the Father in Ezra: For God is holy, the truth. And in Leviticus: Be holy, for I the Lord your God am holy (Lev. 11:44). Concerning the Son in the Gospel: I know who you are, the holy one of God (Mark 1:24). Likewise in the same place: What is born of you is holy, and will be called the Son of God (Luke 1:35). Concerning the Holy Spirit in Solomon: For the holy Spirit of discipline will flee from deceit, and will withdraw himself from thoughts that are without understanding (Wis. 1:5).
CHAPTER VII.
On the common principality of the Trinity.
The Father is Prince, the Son is Prince, the Holy Spirit is Prince. Concerning the Father in Judges: Gideon said to them: I will not rule over you, neither shall my son, but God is prince among you (Judg. 8:23). And in Numbers: There shall be no labor in Jacob, nor shall labor be seen in Israel, because the Lord his God is with him, and he himself is a renowned prince with him (Num. 23:21). Concerning the Son, the apostle Peter in his Epistle: Feed the flock of God which is among you, not as though compelled, but willingly from the heart, so that when the prince of shepherds appears, you may receive an unfading crown (1 Pet. 5:2-3). Concerning the Holy Spirit, in Psalm 50 (v. 14): Restore to me the joy of your salvation, and confirm me with the princely Spirit.
CAPUT VIII.
Quod regis vocabulo oniM Trinitas appellatur.
Rex Pater, rex Filius, rex Spiritus sanctus. De Patre in tsaia, Dominus rex magnus, et dives iu operibus suis (Isai. XXXIII, 22). Et in psalmo: Deus autem rex noster ante saecula operatus est salutem in medio terræ (Psal. LXXIII, 12). De Filioin Apocalypsi: Et exercitus cælestis sequebatur eum in equis albis, induti byssinnm mundum (Apoc. xix, 14). Et infra: Et habet in vestimento et in femore suo nomen scriptum: Rex Regum, et Dominus dominantium (Ibid., 16). De Spiritu sancto in Isaia: Vidi Dominum regem Sabaotb oculis meis (Isai. VI, 5). Et audivi vocem dicentem mihi: Quem mittam, et quis ibit ad populum istum? Et dixi: Ecce ego sum,mitte me. Et dixit ad me: Vade, et die populo huic. Aure audietis etnon intelligetis, et videntes videbitis, et non videbitis (Ibid., 8). Ut Spiritum sanctum fuisse advertas, Paulum audi Judæos in Actibus increpantem: Bene, inquit, Spiritus sanctus locutus est ad patres vestros: Aure audietis, et non intelligetis, et videntes videbilis, et non videbitis (Act. lXVIII, 26).
CHAPTER VIII.
That the whole Trinity is called by the name of king.
The Father is king, the Son is king, the Holy Spirit is king. Concerning the Father in Isaiah: The Lord is a great king, and rich in his works (Isa. 33:22). And in the psalm: But God is our king before the ages; he has wrought salvation in the midst of the earth (Ps. 73:12). Concerning the Son in the Apocalypse: And the heavenly army was following him on white horses, clothed in fine linen, clean (Rev. 19:14). And below: And he has a name written on his garment and on his thigh: King of Kings, and Lord of Lords (ibid., 16). Concerning the Holy Spirit in Isaiah: I have seen the Lord, the king of Sabaoth, with my eyes (Isa. 6:5). And I heard a voice saying to me: Whom shall I send, and who will go to this people? And I said: Behold, here I am; send me. And he said to me: Go, and say to this people. With the ear you shall hear and not understand, and seeing you shall see and not see (ibid., 8). That you may perceive it was the Holy Spirit, hear Paul rebuking the Jews in the Acts: Well, he says, did the Holy Spirit speak to your fathers: With the ear you shall hear and not understand, and seeing you shall see and not see (Acts 28:26).
CAPUT IX.
Ubi omnia Trinitas Judicis vocabulo nmcupatur.
Judex pater, judex Filius, jadex Spiritus sanctus. De Patre in psalmo XLIX (Vers. 6): Et annuntiabunt coeli justitiam ejus, quoniam Deus judex est. Et in septimo (Vers. 12): Deus judex justus, fortis et patiens. ne Filio in Canonicis: Ecce enim judex ante januam assistit (lac. v, 9). De Spiritu sancto: Et nunc revelabilur homo peccati, filius perditionis, quem interficiet Dominus spiritu oris sui ( II Thess. II, 3, 8). Et in Isaia: Ecce ego in spiritu meo facio judicium, dicit Dominus Deus.
CAPUT X.
De communi perfectione.
Perfectus Pater, perfectus Filius, perfectus Spiritus sanctus. De Patre in Evangelio: Estote ergo perfecti, sicut Pater vester coelestis perfectus est (Matth. v, 48). De Filio ad Uebraeos: Ex bis enim quæ passus est didicit ubediens fieri, qui etiam perfectus factus est omnibus obedientibus sibi (Hebr. V, 8). De Spiritu saneto ubi supra: Sed accessistis ad montem Sion, et ad civitatem viventis Jerusalem (Hebr. XII, 22). Et infra: Et ad spiritum justorum perfectorum (Ibid., 23).
CHAPTER IX.
Where the whole Trinity is called by the name of Judge.
The Father is judge, the Son is judge, the Holy Spirit is judge. Concerning the Father, in Psalm 49 (v. 6): And the heavens shall declare his righteousness, for God is judge. And in the seventh (v. 12): God is a just judge, strong and patient. Concerning the Son, in the Canonical Epistles: Behold, the judge stands before the door (James 5:9). Concerning the Holy Spirit: And now shall the man of sin be revealed, the son of perdition, whom the Lord shall slay with the spirit of his mouth (2 Thess. 2:3, 8). And in Isaiah: Behold, I in my spirit do judgment, says the Lord God.
CHAPTER X.
Concerning the common perfection.
The Father is perfect, the Son is perfect, the Holy Spirit is perfect. Concerning the Father, in the Gospel: Be therefore perfect, as your heavenly Father is perfect (Matt. 5:48). Concerning the Son, to the Hebrews: For by these things which he suffered he learned to become obedient, who was also made perfect for all who obey him (Heb. 5:8). Concerning the Holy Spirit, where above: But you have come to Mount Zion, and to the city of the living Jerusalem (Heb. 12:22). And below: And to the spirit of the just made perfect (Ibid., 23).
CAPUT XI.
De communi veritate.
Verus Pater, vens Filius, verus Spiritus sanctus. De Patre in Salomone: Dens noster suavis et verus est: nosse autem te consummatio justitiæ est (Sap. XV, i, 3). De Filio in Joanne: Ut simus in vero Filio ejus Jesu Christo, hic est Deus verus, et vita æterna (I Joan. v, 20). De Spiritu sanct. in Evangelio: Cum venerit Paracletus ille spiritus veritatis, docebit vos omnem veritatem (Joan. XVI, 13).
CAPUT XII.
De justi comparatione.
Justus Pater, justus Filius, justus Spiritus sanctus. De Patre in Exodo: Vocavit autem Pharao Moysen et Aaron, et dixit eis: Peccavi nunc, nam Deus justus est, ego autem et populus mens impii (Exod. IX. 27). De Filio in Sophonia: Dominus joftus in medio tui, non facies injuste (SopA. ut, 5). Et in epistola Joannis: Sicut docuit vos manere in co (1 Joan. II, 27). Et infra: Quod si scitis quia justus est, scitis quia omnis qui facit justitiam, ex ipso est (Ibid., 29). De Spiritu sancto in Apostolo: Magnum pietatis sacramentum, quod manifestatum est in carne, justificatum est in spiritu (1 Tim, III, 16).
CHAPTER XI.
Concerning the common truth.
The Father is true, the Son is true, the Holy Spirit is true. Concerning the Father, in Solomon: Our God is sweet and true; but to know you is the perfection of righteousness (Wisdom 15:1, 3). Concerning the Son, in John: That we may be in his true Son Jesus Christ; this is the true God, and eternal life (1 John 5:20). Concerning the Holy Spirit, in the Gospel: When that Paraclete, the Spirit of truth, shall come, he will teach you all truth (John 16:13).
CHAPTER XII.
Concerning the comparison of the just.
The Father is just, the Son is just, the Holy Spirit is just. Concerning the Father, in Exodus: But Pharaoh called Moses and Aaron, and said to them: I have sinned now, for God is just, but I and my people are impious (Exodus 9:27). Concerning the Son, in Zephaniah: The Lord is just in the midst of you, he will not do injustice (Zephaniah 3:5). And in the epistle of John: As he has taught you to remain in him (1 John 2:27). And below: If you know that he is just, you know that everyone who does righteousness is of him (ibid., 29). Concerning the Holy Spirit, in the Apostle: The great mystery of godliness, which was manifested in the flesh, was justified in the spirit (1 Timothy 3:16).
CAPUT XIII..
De communi fortitudine.
Fortis Pater, fortis Filius, fortis Spiritus sanctus. De Patre iti Isaia: Deus foritis et potens, magni nominis, Domine (Isai. XXVIII, 2). De Filio in psalmo centesimo septimo decimo: Fortitudo mea et laudatio mea Dominus (Vers. 14). De Spiritu sancto in Salomone: In timore Dei Spiritus fortitudinis, et in viis ejus pax et vita æterna (Prov. XIV, 26).
CAPUT XIV.
De communi judicio.
Judicat Pater, judicat Filius, judicat Spiritus sanctus. De Patre in psalmo XLII (Vers. 1): Judica me, Deus, et discerne causam meam. De Filio in psalmo IX (Vers. 9): Praeparavit in judicio thronum suum, et ipse judicabit orbem terrae in æquitate. De Spiritu sancto in Isaia: Et abluei Dominus sordes filiorum et filiarum Sion, et sanguinem purgabit de medio eorum Spiritu judicii (Isai. IV, 4).
CAPUT XV.
De communi opere Trinitatis.
CHAPTER XIII.
Concerning the common strength.
The Father is strong, the Son is strong, the Holy Spirit is strong. Concerning the Father in Isaiah: God is strong and mighty, of great name, O Lord (Isa. 28:2). Concerning the Son in the one hundred seventeenth psalm: The Lord is my strength and my praise (v. 14). Concerning the Holy Spirit in Solomon: In the fear of God is the Spirit of strength, and in his ways are peace and eternal life (Prov. 14:26).
CHAPTER XIV.
Concerning the common judgment.
The Father judges, the Son judges, the Holy Spirit judges. Concerning the Father in psalm 42 (v. 1): Judge me, O God, and discern my cause. Concerning the Son in psalm 9 (v. 9): He has prepared his throne in judgment, and he himself will judge the world in equity. Concerning the Holy Spirit in Isaiah: And the Lord shall wash away the filth of the sons and daughters of Zion, and shall purge blood from the midst of them by the Spirit of judgment (Isa. 4:4).
CHAPTER XV.
Concerning the common work of the Trinity.
Operatur Pater, operatur Filius, operatur Spiritus sanctus. De Patre ad Pbilippenses: Deus est qui operatur in vobis et velle (Philip. II, 13). De Filio in Evangelio: Me oportet operari opera ejus qui misit me, donec dies est (Joan. II, 4). De Spiritu sancto in Apostolo: Operatur autem unus atque idem spiritus, dividens singulis propria prout vult ( I Cor., XII, 11).
CAPUT XVI.
Quod nomen Excelsi omnis Trinitas sortiatur.
Excelsus Pater, excelsus Filius, excelsus Spiritus sanctus. De Patre in Daniele: Signa et prodigia quae fecit mecum Deus excelsus (Dan. III, 99). Et in psalmo LXXVII (Vers. 35): Deus excelsus redemptor eorum est. De Filio in psalmo centesimo duodecimo (Vers. 4): Excelsus super omnes gentes Dominus, et super cœlos gloria ejus. De Spiritu sancto in Isaia: Hæc dicit Excelsus, in excelsis habitans in æternum, Sanctus in sanctis, Dominus exce sus nomen ei, in sanctis requiescens (Isai. LVII, 15).
The Father works, the Son works, the Holy Spirit works. Concerning the Father, to the Philippians: It is God who works in you both to will (Phil. 2:13). Concerning the Son, in the Gospel: I must work the works of him who sent me, while it is day (John 9:4). Concerning the Holy Spirit, in the Apostle: But one and the same Spirit works, dividing to each one his own gifts as he wills (1 Cor. 12:11).
CHAPTER XVI.
That the whole Trinity shares the name "Most High."
The Father is Most High, the Son is Most High, the Holy Spirit is Most High. Concerning the Father, in Daniel: The signs and wonders which the Most High God has wrought with me (Dan. 3:99). And in Psalm 77: The Most High God is their redeemer (Ps. 78:35). Concerning the Son, in Psalm 112: The Lord is Most High over all the nations, and his glory is above the heavens (Ps. 113:4). Concerning the Holy Spirit, in Isaiah: Thus says the Most High, who dwells on high forever, Holy among the holy ones, the Lord, exalted is his name, resting among the holy ones (Isa. 57:15).
CAPUT XVII.
Quod ignis omnis Trinitas appellatur.
ignis Pater, ignis Filius, ignis Spiritus sanctus. De Patre in Deuteronomio: Observate ne faciatis vobis ipsis vel simulacrum omnium de quibus præcepit tibi Deus, quoniam Dominus Deus tuus ignis consumens est (Deut. IV, 23) De Filio in psalmo centesimo decimo octavo (Vers. 146): Ignitum verbum tuum nimis, et servus tuus dilexit illud. De Spiritu sancto in Actibus: Et visae sunt illis divisæ liugux tanquam ignis, seditque super unumquemque eorum, et repleti sunt Spiritu sancto (Act. II, 5).
CAPUT XVIII.
Quod lux omnis Trinitas dicatur.
Lux Pater, lux Filius, lux Spiritus sanctus. De Patre in Joannis Epistola: Deus lux est, et tenebrae in eo non sunt ullæ (I Joan. I, 5). De Filio in Evangelio: Ego sum lux hujus mutidi: qui persequitur me, non ambulat in tenebris, sed habebit lumen vitæ (Joan. VIII, 12). De Spiritu sancto in Ezechiele: Ecco spiritus Domini surgens veniebat ab aquilone, et in circuitu ejus lux refulgens (Ezech. I, i).
CHAPTER XVII.
That the whole Trinity is called fire.
Fire is the Father, fire the Son, fire the Holy Spirit. Concerning the Father, in Deuteronomy: Take heed lest you make for yourselves even a likeness of all the things which the Lord your God has commanded you, for the Lord your God is a consuming fire (Deut. 4:23). Concerning the Son, in the hundred and eighteenth psalm (verse 146): Your word is exceedingly fiery, and your servant has loved it. Concerning the Holy Spirit, in the Acts: And there appeared to them divided tongues as of fire, and it sat upon each one of them, and they were filled with the Holy Spirit (Acts 2:5).
CHAPTER XVIII.
That the whole Trinity is called light.
Light is the Father, light the Son, light the Holy Spirit. Concerning the Father, in the Epistle of John: God is light, and in him there is no darkness at all (1 John 1:5). Concerning the Son, in the Gospel: I am the light of this world: he who follows me does not walk in darkness, but will have the light of life (John 8:12). Concerning the Holy Spirit, in Ezekiel: Behold, the spirit of the Lord came rising from the north, and round about him a shining light (Ezek. 1:1).
CAPUT XIX.
De communi bonitate Trinitatis.
Bonus Pater, bonus Filius, bonus Spiritussanctus. De Patre in psalmo LXXII ( Vera. 1): Quam bonus Deus Israel rectis corde. Dc Filio: Ego sum pastor bonus (Joan. x, 11). Et, Magister bone, quid boni faciam ut habeam vitam æternam (Matth. XIX, 16)? De Spiritu sancto in Esdra: Spiritum tuum honum dedisti eis (II Esdr. IX, 20). Et in Salomone: Bonus Spiritus tuus in omnibus (Sap. xn, 1).
CAPUT XX.
De communi magnitudine Trinitatis.
Magnus Pater, magnus Filius, magnus Spiritus sanctus. De Patre in Exodo: Nunc intellexi quoniam magnus est Deus (Exod. XVIII, 11). Et in psalmo octuagesimo quinto (Vers. 10): Tu es Deus solus magnus. De Filio ad Titum: Exspectantes beatam spem, et adventum gloriæ magni Dei, et Salvatoris nostri Jcsu Christi (Tit. II, 15). De Spiritu sancto in Regnorum, ait Dominus ad Etiam: Egredere, et sta in monte coram me, et ecce Dominus transit et spiritus magnus et fortis, subvertens, et conterens petram ante Dominum (111 Reg. XIX, 11).
CHAPTER XIX.
Concerning the common goodness of the Trinity.
Good is the Father, good the Son, good the Holy Spirit. Concerning the Father, in Psalm 72: How good is God to Israel, to those who are upright of heart. Concerning the Son: I am the good shepherd (John 10:11). And, Good teacher, what good must I do to have eternal life (Matthew 19:16)? Concerning the Holy Spirit, in Ezra: You gave them your good Spirit (2 Ezra 9:20). And in Solomon: Your good Spirit is in all things (Wisdom 12:1).
CHAPTER XX.
Concerning the common greatness of the Trinity.
Great is the Father, great the Son, great the Holy Spirit. Concerning the Father, in Exodus: Now I have understood that great is God (Exodus 18:11). And in Psalm 85: You alone are God, great. Concerning the Son, to Titus: Awaiting the blessed hope and the coming of the glory of the great God and our Savior Jesus Christ (Titus 2:13). Concerning the Holy Spirit, in Kings, the Lord says to Elijah: Go out and stand on the mountain before me, and behold, the Lord passes by, and a great and strong spirit, overthrowing and crushing the rock before the Lord (1 Kings 19:11).
CAPUT XXI.
De communi virtute Trinitatis.
Virtus Patris, virtus Filii, virtus Spiritussancti. Do Patre ad Romanos: Non enim confundor de Evangelio: Virtus enim est in salutem omni credenti (Rom. i, 16). De Filio ad Corinthios: Libentissime igitur gloriabor in infirmilatibus meis, ut inhabitet virtus Christi in me (II Cor. III, 9). Et de Spiritu sancto ad Thessalonicenses: Scientes, fratres, electi a Deo, dilectionem vestram, quia Evangelium nostrum non fuit apud vos in verbo tantum, sed in virtute Spiritus sancti (I Thes. i, 4).
CAPUT XXII.
Ubi fons omnis Trinitas dicitur.
Fons Pater, fons Filius, fons Spiritus sanctus. De Patre in Jeremia: Haec dicit Domninus Deus Israel. Duo mala fecit populus meus, me reliquerunt fontem aquæ vitæ, et foderunt sibi lacus detritos, qui aquam non possunt continere (Jer. II, 13) De Filio in Salomone: Fons sapientiae verbum Dei in excelsis (Eccli. 1, 5). De Spiritu sancto in Isaia: Ecce nomen Dei post multum tempus venit, ardens in ira indignationis voravit gentes, ct spiritus velut fons aquæ in valle trahens (Isai. xxx, 27),
CHAPTER XXI.
Concerning the common power of the Trinity.
The power of the Father, the power of the Son, the power of the Holy Spirit. Concerning the Father, to the Romans: For I am not ashamed of the Gospel: for it is the power unto salvation to everyone who believes (Rom. 1:16). Concerning the Son, to the Corinthians: Most gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me (2 Cor. 12:9). And concerning the Holy Spirit, to the Thessalonians: Knowing, brothers, chosen by God, your love, that our Gospel was not with you in word only, but in the power of the Holy Spirit (1 Thess. 1:4-5).
CHAPTER XXII.
Where the Trinity is called the fountain.
The Father is a fountain, the Son a fountain, the Holy Spirit a fountain. Concerning the Father, in Jeremiah: Thus says the Lord God of Israel. My people have done two evils: they have forsaken me, the fountain of living water, and have dug for themselves broken cisterns, which cannot hold water (Jer. 2:13). Concerning the Son, in Solomon: The fountain of wisdom is the word of God on high (Sir. 1:5). Concerning the Holy Spirit, in Isaiah: Behold, the name of God comes after a long time, burning in the wrath of indignation he has devoured the nations, and the spirit like a fountain of water drawing in the valley (Isa. 30:27).
CAPUT XXIII.
Ubi fluvins omnisTrinitas dicitur.
Fluvius Pater, fluvius FiMus, fluvius Spiritus sanctus. De Patre in Salomone: Benedictio Dei tanquam fluvius inundans (Eccli. XXIII, 27), et in psalmo LXIV (Veri. 10): Fluvius Dei repletus est aqua. De Filio in Isaia: Hæc dicit Dominus: Ego declinabo in eis ut fluvius pacis, et ut torrens inundans gloriam gentium (Is ai. LXVI, 12). Item ibi: Et apparebit in Sion sicut fluvius decurrens, et clarus in terra sitienti (Isai. LIX, 20). De Spiritu sancto in Evangelio: In die festo magno stabat Jesus, et clamabat dicens: Quisquis credit in me, sicut dicit Scriptura, lumina de ventre ejus fluent aquæ vivæ. Hoc autem dicebat de Spiritu, quem accepturi erant credentes in cum (Joan. VII, 37).
CAPUT XXIV.
Ubi Verbum Spiritus sanctus dicitur sicut Filius.
Verbum Dei Patris Filius, Verbum Dei Spiritus sanctus. De Filio in Evangelio: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 4). Et in Apocalypsi: Et erat coopertus vestimentum aspersum sanguine, et vocabitur nomen ejus Verbum Dei (Apoc. XIX, 13). De Spiritu sancto ad Epbesios: In omnibus assumentes acutum fidei, in quo possitis omnia jacula nequissimi candentia exstinguere, et galeato salutis, et gladium spiritus, quod est Verbum Dei (Ephes. VI, 16).
CHAPTER XXIII.
Where every [person of the] Trinity is called a river.
The Father is a river, the Son is a river, the Holy Spirit is a river. Concerning the Father, in Solomon: The blessing of God is like an overflowing river (Sirach 23:27), and in Psalm 64 (ver. 10): The river of God is filled with water. Concerning the Son, in Isaiah: Thus says the Lord: I will turn toward them like a river of peace, and like a torrent overflowing with the glory of the nations (Isaiah 66:12). Likewise in the same place: And he shall appear in Zion like a running river, and clear in a thirsty land (Isaiah 59:20). Concerning the Holy Spirit, in the Gospel: On the great feast day Jesus stood and cried out, saying: Whoever believes in me, as the Scripture says, from his belly shall flow rivers of living water. But this he said of the Spirit, whom those who believed in him were to receive (John 7:37).
CHAPTER XXIV.
Where the Holy Spirit is called the Word, just as the Son is.
The Word of God the Father is the Son; the Word of God is the Holy Spirit. Concerning the Son, in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). And in the Apocalypse: And he was covered with a garment sprinkled with blood, and his name is called the Word of God (Revelation 19:13). Concerning the Holy Spirit, to the Ephesians: In all things taking up the sharp [shield] of faith, by which you may be able to extinguish all the burning darts of the wicked one, and having put on the helmet of salvation, and the sword of the Spirit, which is the Word of God (Ephesians 6:16).
CAPUT XXV.
Quod caritas omnis Trinitas appelletur.
Caritas Pater, caritas Filius, caritas Spiritus sanctus. De Patre in ioannis Epistola: Filioli, Deus caritas est, et qui manet in caritate, in Deo manet, et Deus in eo (1 Joan. iv, 16). De Filio ad Corinthios: Sive enim mente excessimus Deo; sive sobrii sumus, vobis; caritas enim Christi urget nos (II Cor. v, 13). De Spiritu sancto ad Romanos; Obsecro itaque vos, fratres, per Dominum nostrum Jesum Christum, et per caritatem Spiritus sancti (Rom. xv, 30). Et ad Galatas: In libertate vocati estis (Gal. v, 13). Et infra: sed per caritatem spiritus servite in invicem. Et ad Corinthios inquit: Vultis veniam ad vos in virga, au in caritate spiritus (/ Cor. IV, 21)?
CAPUT XXVI.
Quod vitam æternam omnis Trinitas largiatur.
Vitam æternam dat Pater, banc Filius, hanc Spiritus sanctus. De Patre in Joannis Epistola: Qui non credit Deo, mendacem facit eum, quia non credit testimonio quod testatus est de Filio suo: et hoc est testimonium, quoniam vitam aeternam dedit nobis Deus (I Joan. v, 10). De Filio in Evangelio: Oves meae vocem meam audiunt, et sequuntur me, et ego vitam aeternam do eis ( Joan. x, ). Et in Epistola Joannis: Qui habet Filium, habet vitam aeternam (I Joan. v, 12).
CHAPTER XXV.
That love is the name given to the whole Trinity.
The Father is love, the Son is love, the Holy Spirit is love. Concerning the Father, in the Epistle of John: Little children, God is love, and he who abides in love abides in God, and God in him (1 John 4:16). Concerning the Son, to the Corinthians: For whether we were beside ourselves, it was for God; or whether we are sober, it is for you; for the love of Christ urges us on (2 Cor. 5:13). Concerning the Holy Spirit, to the Romans: I beseech you therefore, brethren, through our Lord Jesus Christ, and through the love of the Holy Spirit (Rom. 15:30). And to the Galatians: You have been called to freedom (Gal. 5:13). And below: but through the love of the Spirit serve one another. And to the Corinthians he says: Do you wish me to come to you with a rod, or in the love of the Spirit (1 Cor. 4:21)?
CHAPTER XXVI.
That the whole Trinity bestows eternal life.
The Father gives eternal life, the Son gives it, the Holy Spirit gives it. Concerning the Father, in the Epistle of John: He who does not believe God has made him a liar, because he has not believed the testimony which he has testified concerning his Son: and this is the testimony, that God has given us eternal life (1 John 5:10). Concerning the Son, in the Gospel: My sheep hear my voice, and they follow me, and I give them eternal life (John 10). And in the Epistle of John: He who has the Son has eternal life (1 John 5:12).
De Spiritu sancto ad Galatas: Qui seminat in carne sua, de carne et metet corruptionem: qui autem seminat in spiritu, de spiritu metet vitam aeleruam (Gal. VI. 8).
CAPUT XXVII.
Quod pacem omnis Trinitas tribuat.
Pacem dat Pater, pacem dat Filius, pacem dat Spiritus sanctus. Item ibi: Deus noster, pacem da nobis (Gal. I, 3). Et Apostolus: Deus autem pacis det vobis pacem (II Thess. III, 16). Et iterum: Deus autem spci adimpleat vos omni gaudio et pace, ut abundetis et glorificetis Patrem Dotum! nostri Jesu Christi (Rom. xv, 13). De Filio in Numeris: Haec dicit Dominus, qui fecit Israel: Ecce ego do illis testamentum pacis, et eritis cum eo, et cum semine ejus post ipsum (Num. XXV, 13). De Spiritu sancto Apostolus: Prudentia enim carnis mors est, prudentia autem spiritus vila ct pax est (Rom. VIII, 6).
CAPUT XXVIII.
De communi consolatione.
Concerning the Holy Spirit, to the Galatians: He who sows in his flesh will also reap corruption from the flesh; but he who sows in the spirit will reap eternal life from the spirit (Gal. 6:8).
CHAPTER XXVII.
That the whole Trinity bestows peace.
The Father gives peace, the Son gives peace, the Holy Spirit gives peace. Likewise in the same place: Our God, give us peace (Gal. 1:3). And the Apostle: But may the God of peace give you peace (2 Thess. 3:16). And again: But may the God of hope fill you with all joy and peace, so that you may abound and glorify the Father of our Lord Jesus Christ (Rom. 15:13). Concerning the Son, in Numbers: Thus says the Lord, who made Israel: Behold, I give them a covenant of peace, and they shall be with him, and with his seed after him (Num. 25:13). Concerning the Holy Spirit, the Apostle says: For the prudence of the flesh is death, but the prudence of the spirit is life and peace (Rom. 8:6).
CHAPTER XXVIII.
Concerning the common consolation.
Consolatur Pater, consolatur Filius, consolatur Spiritus sauctus. De Patre ad Corintbios: Benedictus Deus Pater Domini nostri Jesu Christi, pater misericordiarum et Deus totius consolationis qui consolatur nos (II Cor. i, 5). De Filio ubi supra: Quoniam sicut abundant passiones Christi in nobis, ita et per Christum abundat consolatio nostra (Ibid., 5). De Spiritu sancto in Evangelio: Cum venerit consolator quem mittam vobis Spiritum veritatis, qui a Patre meo procedit, ipse vos docebit omnem veritatem, et ventura annuntiabit vobis (Joan. xv, 2G).
CAPUT XXIX.
De communi juvamine Trinitatis.
Adjuvat Pater, adjuvat Filius, adjuvat Spiritus sanctus. De Patre in psalmo quadragesinio quinto (Vers. 6): Deus in medio ejus non commovebitur, adjuvabit eam Deus vultu suo. De Filio in Evangelio: Cum venisset Jesus in partes Tyri et Sidonis, ecce mulier Chananæa a finibus illis egressa clamabat, dicens: Adjuva me, Domine (Matth. xv, 25). De Spirito sancto in Apostolo: Nam quid oremus sicut eportet nescimus, sed ipse Spiritus adjuvat infirmitatem nostram (Rom. VIII, 26).
The Father consoles, the Son consoles, the Holy Spirit consoles. Concerning the Father, to the Corinthians: Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all consolation, who consoles us (2 Cor. 1:5). Concerning the Son, in the same place: For as the sufferings of Christ abound in us, so also through Christ our consolation abounds (Ibid., 5). Concerning the Holy Spirit, in the Gospel: When the Consoler comes, whom I will send to you, the Spirit of truth, who proceeds from my Father, he will teach you all truth and will announce to you the things to come (John 15:26).
CHAPTER XXIX.
Concerning the common help of the Trinity.
The Father helps, the Son helps, the Holy Spirit helps. Concerning the Father, in the forty-fifth psalm (v. 6): God in the midst of her shall not be moved; God shall help her with his countenance. Concerning the Son, in the Gospel: When Jesus had come into the parts of Tyre and Sidon, behold, a Canaanite woman, having come out from those borders, cried out, saying: Help me, Lord (Matt. 15:25). Concerning the Holy Spirit, in the Apostle: For we do not know what we should pray for as we ought, but the Spirit himself helps our weakness (Rom. 8:26).
CAPUT XXX.
De communi gloria Trinitatis.
Deus gloriae Pater, hoc Filius, hoc Spiritus sanctus. De Patre in Actibus: Deus gloriae apparuit Patri nostro Abraham, cum esset in Mesopotamia (Act. vII, 2). De Filio in Apostolo: Si enim cognovissent, nunquam Dominum gloriae crucifixissent (1 Cor. II, 8). De Spiritu sancto ad Curinthios: An nescitis quia corpora vestra templum est in vobis Spiritus sancti, quem habetis a Deo (I Cor. VI, 19)? Et infra: Glorificate ct portate Dominum in corpore vestro (Ibid., 20).
CAPUT XXXI.
De communi doctrina.
Doctrina Patris, doctrina Filii, doctrina Spiritus sancti. De Patre in Actibus: Tunc vidit proconsul quod factum est, et cred dit admirans in doctrina Dei (Act. xi I, 12). Dc Filio ad Titum: 8ervi dominis suis obedientes sint in omnibus (Tit. II, 9). Et infra: Ut doctrina Salvatoris nostri Jesu Christi orne. tur in omnibus (Tit. II, 10). Et iterum: Qui non manet in doctrina Christi, Deum non habet (II Joan. 9). De Spiritu sancto ad Corinthios: Quae loquimur, non in sapientiae humanæ doctrinae verbis, sed in doctrina Spiritus sancti (I Cur, ii, 13).
CHAPTER XXX.
On the common glory of the Trinity.
The Father is the God of glory; the Son is this; the Holy Spirit is this. Concerning the Father, in Acts: The God of glory appeared to our father Abraham when he was in Mesopotamia (Acts 7:2). Concerning the Son, in the Apostle: For if they had known, they would never have crucified the Lord of glory (1 Cor. 2:8). Concerning the Holy Spirit, to the Corinthians: Do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God (1 Cor. 6:19)? And below: Glorify and bear the Lord in your body (Ibid., 20).
CHAPTER XXXI.
On the common teaching.
The teaching of the Father, the teaching of the Son, the teaching of the Holy Spirit. Concerning the Father, in Acts: Then the proconsul saw what had happened, and believed, marveling at the teaching of God (Acts 13:12). Concerning the Son, to Titus: Servants are to be obedient to their masters in all things (Tit. 2:9). And below: That the teaching of our Savior Jesus Christ may be adorned in all things (Tit. 2:10). And again: Whoever does not remain in the teaching of Christ does not have God (2 John 9). Concerning the Holy Spirit, to the Corinthians: What we speak is not in the words of human wisdom's teaching, but in the teaching of the Holy Spirit (1 Cor. 2:13).
CAPUT XXXII.
De communi sanctificatione.
Sanctificat Pater, sanctificat Filius, sanctificat Spiritus sanctus. De Patre ad Thessalonicenses: Debemus gratias agere Deo semper pro robis, fratres dilecti a Deo, qui elegit nos ab initio in salutem, in sanctificationem (11 Thess. II, 12). Et propheta: Paravit Deus sacrificium, et sanctificavit electos suos (Soph. I, 7). De Filio in Apostolo: Et haec quidem fuistis, sed abluti estis, et sanctificati in nomine Domini nostri Jesu Christi (I Cor. vi, 1). De Spiritu sancto in Canonicis: Secundum providentiam Dei Patris in sancliflcationem Spiritus (I Petre I, 2). Et ad Romanos: Ut fiat oblatio gentium acceptabilis, sanctificata in Spiritu sancto (Rom. IV, 16).
CAPUT XXXIII.
De communi revelatione.
Revelat Pater, revelat Filius, revelat Spiritus sanctus. De Patre ad Galatas: Cum autem placuit Deo, qui me segregavit de ulero matris meae per gratiam suam, ut revelarct Filium suum in me (Gal. I, 15). De Filio ad Galatas: Neque enim ego ab homine accepi illud aut didici, sed per revelationem Jesu Christi (Ibid., 12). De Spiritu sancto ad Ephesios: Quod aliis generationibus non fuit notum filiis hominum, nunc autem revelatum est per Spiritum sanctum sanctis apostolis ct prophetis (Ephes. III, 5).
CHAPTER XXXII.
On common sanctification.
The Father sanctifies, the Son sanctifies, the Holy Spirit sanctifies. Concerning the Father, to the Thessalonians: We ought always to give thanks to God for you, brothers beloved by God, who chose us from the beginning for salvation, for sanctification (2 Thess. II, 12). And the prophet: God has prepared a sacrifice, and has sanctified his elect (Zeph. I, 7). Concerning the Son, in the Apostle: And these things indeed you were, but you have been washed, and sanctified in the name of our Lord Jesus Christ (1 Cor. VI, 1). Concerning the Holy Spirit, in the Canonical Epistles: According to the foreknowledge of God the Father, for sanctification of the Spirit (1 Peter I, 2). And to the Romans: That the offering of the Gentiles may be acceptable, sanctified in the Holy Spirit (Rom. IV, 16).
CHAPTER XXXIII.
On common revelation.
The Father reveals, the Son reveals, the Holy Spirit reveals. Concerning the Father, to the Galatians: But when it pleased God, who set me apart from my mother's womb through his grace, to reveal his Son in me (Gal. I, 15). Concerning the Son, to the Galatians: For I neither received it from man nor learned it, but through the revelation of Jesus Christ (Ibid., 12). Concerning the Holy Spirit, to the Ephesians: Which in other generations was not made known to the sons of men, but now has been revealed through the Holy Spirit to his holy apostles and prophets (Eph. III, 5).
CAPUT XXXIV.
De communi benedictioM.
Beeedieet te Pater, benedicet Filius, benedicet Spiritus sanctus. De Patre ad Ephesios: Benedictus Deus et Pater Domini nostri Jeau Christi, qui benedixit nos in omni benedictione spiritali (Ephes. i, 3). De Filio in Salomone: Benedictio Domini super caput justi (Prov. x, 6). Et in psalmo octuagesimo tertio (Vers. 8): Benedictionem dabit qui legem dedit. De Spiritu sancto ad Galatas: Ut in gentibus benedictio Abrahæ fieret in Christo Jesu, ut benedictionem spiritus accipiamus (Gal. III. 14).
CAPLT XXXV.
De communi gaudio Trinitatis.
Gaudium dat Pater, idem Filius, idem Spiritus sanctus. De Patre in Isaia: Haec dicit Dominus Dens Israel: Gaudium sempiternum do eis, et mundabo eos, et erunt acceptabilia opera eorum coram me (Isai. XXXV, 10). De Filio in Evangelio: Videbo vos et gaudebit cor vestrum, et gaudium vestrum nemo auferet (Joan. xvi, 22). De Spiritu sancto ad Thessalonicenses: Excipite verbum in tribulatione multa, in gaudio Spiritus sancti (1 Thes. i, 6). Et ad Romano.: Non est enim regnum Dei esca et polus, sed justitia et pax, et gaudium in Spiritu sancto (Rom. XIVv, 17).
CHAPTER XXXIV.
On common blessing.
The Father blesses, the Son blesses, the Holy Spirit blesses. Concerning the Father, to the Ephesians: Blessed be God and the Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing (Eph. 1:3). Concerning the Son, in Solomon: The blessing of the Lord is upon the head of the just (Prov. 10:6). And in the eighty-third psalm (v. 8): He who gave the law will give a blessing. Concerning the Holy Spirit, to the Galatians: That in the nations the blessing of Abraham might be made in Christ Jesus, that we might receive the blessing of the Spirit (Gal. 3:14).
CHAPTER XXXV.
On the common joy of the Trinity.
The Father gives joy, the same Son gives it, the same Holy Spirit gives it. Concerning the Father, in Isaiah: Thus says the Lord God of Israel: I give them everlasting joy, and I will cleanse them, and their works shall be acceptable before me (Isa. 35:10). Concerning the Son, in the Gospel: I will see you, and your heart shall rejoice, and no one shall take your joy away (John 16:22). Concerning the Holy Spirit, to the Thessalonians: Receive the word in much tribulation, with joy of the Holy Spirit (1 Thess. 1:6). And to the Romans: For the kingdom of God is not food and drink, but righteousness and peace, and joy in the Holy Spirit (Rom. 14:17).
CAPUT XXXVI.
De communi regeneratione.
Regenerat Pater, regenerat Filius, regenerat Spiritus sanctus. De Patre apostolus dicit: Benedictus Deus et Pater Domini nostri Jesu Christi, qui secuudum magnam misericordiam suam regeneravit nos in spem vitæ aeternae (1 Pet. i, 3). De Filio subi supra: In caritate fraternitatis diligite invicem, quasi renati per verbum Dei vivi, et permanentis in æternum (Ibid., 22, 23). De Spiritu sancto in Evangelio: Si quis non renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei (Joan. III, 5).
CAPUT XXXVII.
De communi requie.
Requiem dat Pater, requiem Filius, requiem Spiritus sanctus. De Patre in Exodo: Locutos est Dominus ad Moysen, dicens: Ecce tu apponeris ad patres tuos, et requiem dabo tibi: et scies quia ego sum Dominus, qui conservavi te in via tua (Exod. XXXIII, 14). De Filio ad Thessalonicenses: Ut digni habeamini regno Dei, pro quo et patimini (IIThes. I, 5). Et infra: Retribuite bis qui vos tribulant, retributionem, et vobis qui tribulamini requiem (Ibid. 6). De Spiritu sancto in Apocalypsi: Amodo dicit spiritus, ut requiescant a laboribus suis (Apoc. XIV, 15).
CHAPTER XXXVI.
On common regeneration.
The Father regenerates, the Son regenerates, the Holy Spirit regenerates. Concerning the Father the apostle says: Blessed be God and the Father of our Lord Jesus Christ, who according to his great mercy has regenerated us unto the hope of eternal life (1 Pet. 1:3). Concerning the Son, in the same place above: In the love of brotherhood love one another, as being born again through the word of the living God, which endures forever (Ibid., 1:22-23). Concerning the Holy Spirit in the Gospel: If anyone has not been born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5).
CHAPTER XXXVII.
On common rest.
The Father gives rest, the Son gives rest, the Holy Spirit gives rest. Concerning the Father in Exodus: The Lord spoke to Moses, saying: Behold, you shall be gathered to your fathers, and I will give you rest: and you shall know that I am the Lord, who has preserved you in your way (Exod. 33:14). Concerning the Son, to the Thessalonians: That you may be counted worthy of the kingdom of God, for which you also suffer (2 Thess. 1:5). And below: Repay with retribution those who afflict you, and to you who are afflicted, rest (Ibid. 1:6). Concerning the Holy Spirit in the Apocalypse: From now, says the Spirit, let them rest from their labors (Apoc. 14:15).
CAPUT XXXVIII.
De communi salvatione.
Salvat Pater, salvat Filius, salvat Spiritus sanctus. De Patre in psalmo ceutesimo quinto (Vers. 47): Salva nos, Deus noster, et congrega nos de gentibus. De Filio in psalrno centesimo primo (Vers: 17): Quoniam salvam faciet Dominus Sion, et videbitur in majestate sua. Et in Apostolo: Quoniam speravimus in Deum vivum, qui est Salvator omnium, maxime fidelium (I Tim. IV, 10). De Spiritu sancto ad Titum: Cum autem apparuit beuignitas et humanitas S alvaloris nostri Dei, salvos nos fecit per vir. tutem regenerationis Spiritus sancti (Tit. III, 4).
CAPUT XXXIX.
De communi dilectione.
Dilectio Patris, dilectio Filii, dilectio Spiritus sancti. De Patre Joannes apostolus; Deus dilectio est (1 Joan. IV, 16). Et iterum: Si Deus dilexit nos, ct nos debemus invicem diligere (Ibid., 11). De Filio in Evangelio: Sicut dilexit me Pater, et ego dilexi vos (Joan. xv, 9). Et iterum: Cum amem dilexisset discipulos suos, usque in finem dilexit eos (Joan. XIII, 1). De Spiritu sancto in Joannis Epistola: Et hoc cognoscimus, quia dilectio ejus manet in nobis de Spiritu sancto, quem dedit nobis (I Joan. IV, 1).
CHAPTER XXXVIII.
On common salvation.
The Father saves, the Son saves, the Holy Spirit saves. Concerning the Father, in the one hundred and fifth psalm (verse 47): Save us, O our God, and gather us from among the nations. Concerning the Son, in the one hundred and first psalm (verse 17): For the Lord will make Zion safe, and he shall be seen in his majesty. And in the Apostle: For we have hoped in the living God, who is the Savior of all, especially of the faithful (1 Timothy 4:10). Concerning the Holy Spirit, to Titus: But when the kindness and humanity of our God and Savior appeared, he saved us through the power of regeneration of the Holy Spirit (Titus 3:4).
CHAPTER XXXIX.
On common love.
The love of the Father, the love of the Son, the love of the Holy Spirit. Concerning the Father, John the apostle: God is love (1 John 4:16). And again: If God loved us, we also ought to love one another (ibid., 11). Concerning the Son, in the Gospel: As the Father loved me, I also have loved you (John 15:9). And again: Having loved his own disciples, he loved them to the end (John 13:1). Concerning the Holy Spirit, in the Epistle of John: And this we know, that his love abides in us from the Holy Spirit, whom he gave to us (1 John 4:1).
CAPUT XL.
De communi rectitudine.
Rectus Pater, rectus Filius, rectus Spiritus sanctus. De Patre in psalmo nonagesimo primo (Vers. 16): Quoniam rectus est Dominus Deus noster, et non est iniquitas in eo. De Filio in psalmo tricesimo secundo (Vers. 4) Quoniam rectus est sermo Domini, et omnia opera ejus in fide. De Spiritu sancto in psalmo quinquagesimo (Vers. 12): Cor mundum crea in me, Deus, et Spiritum rectum renova in visceribus meis.
CAPUT XLI.
Ubi benedictio Trinitatis appellatur.
beNedictus Pater, bcnedictus Filius, benedictus Spiritus sanctus. De Patre in Evangelio: Benedictus Dominus Deus Israel, quia visitavit et fecit redemptionem plebis suae (Luc. I, 78). De Filio ad Romanos: Ex quibus Christus secuudum carnem, qui est super omnia Deus benedictus in saecula (Rom. IX, 5). De Spiritu sancto in Salomone: Benedictus spiritus justorum a Domino, et in respectu illius gloriabuntur (Eccli. XXXIV, 14).
CHAPTER XL.
On the common uprightness.
The Father is upright, the Son is upright, the Holy Spirit is upright. Concerning the Father, in the ninety-first psalm (verse 16): For the Lord our God is upright, and there is no iniquity in him. Concerning the Son, in the thirty-second psalm (verse 4): For the word of the Lord is upright, and all his works are in faithfulness. Concerning the Holy Spirit, in the fiftieth psalm (verse 12): Create a clean heart in me, O God, and renew an upright spirit in my inmost being.
CHAPTER XLI.
Where the blessing of the Trinity is invoked.
Blessed is the Father, blessed is the Son, blessed is the Holy Spirit. Concerning the Father, in the Gospel: Blessed be the Lord God of Israel, for he has visited and wrought redemption for his people (Luke 1:78). Concerning the Son, to the Romans: From whom is Christ according to the flesh, who is God over all, blessed forever (Rom. 9:5). Concerning the Holy Spirit, in Solomon: Blessed is the spirit of the just by the Lord, and in his regard they shall glory (Sirach 34:14).
CAPUT XLII.
De communi confortatione.
Confortat Pater, sic Filius, ita Spiritus sanctus. De Patre in Eslber: Conforta me, Rex deorum, omnem principatum tenens (Esther XIV, 12). De Filio Apostolus: Gratias ago Deo nostro Jesu Christo, qui confortavit me, et fidelem aestimavit, puDeus in ministerio (1 Tim. I, 12). De Spiritu sancto in Evangelio: Puer autem crescebat, et confortabatur in spiritu (Luc. i, 80).
CAPUT XLIII.
De communi resurrectione.
Resuscitat Pater, resuscitat Filius, resuscitat Spiritus sanctus. De Patre in Actibus: Deus palrum nostrorum suscitavit Jesum, et nos resuscitabit per potentiam suam (Act. u, 3i). De Filio in Evangelio: Mutui autem Judaeorum venerunt ibi, non solum propter Jesum, sed ut Lazarum viderent, quem resuscitaverat a mortuis (Joan. xu, 9). De Spiritu sancto in Apostolo: Si autem Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis, vivificabit et mortalia corpora vestra, per inhabitantem Spiritum sanctum in vobis (Rom. VIII, 11).
CHAPTER XLII.
On common strengthening.
The Father strengthens, so does the Son, so does the Holy Spirit. Concerning the Father, in Esther: Strengthen me, King of the gods, who hold all principality (Esther 14:12). Concerning the Son, the Apostle says: I give thanks to our God Jesus Christ, who strengthened me and counted me faithful, placing me in the ministry (1 Timothy 1:12). Concerning the Holy Spirit, in the Gospel: But the child grew and was strengthened in spirit (Luke 1:80).
CHAPTER XLIII.
On the common resurrection.
The Father raises, the Son raises, the Holy Spirit raises. Concerning the Father, in Acts: The God of our fathers raised Jesus, and he will raise us up by his power (Acts 2:31). Concerning the Son, in the Gospel: But many of the Jews came there, not only because of Jesus, but to see Lazarus, whom he had raised from the dead (John 12:9). Concerning the Holy Spirit, in the Apostle: But if his Spirit, who raised Jesus from the dead, dwells in you, he will also give life to your mortal bodies, through the Holy Spirit who dwells in you (Romans 8:11).
CAPUT XLIV.
Dc communi invisibilitate.
Invisibilis Pater, invisibilis Filius, hoc Spiritus sanctus. De Patre ad Colossenses: Qui est imago Dei invisibilis (Col. I, 15). De Filio iu libro Job: Sapientiam Dei unde invenies? Latet enim a conspectu omnium. et volucribus coeli absconsa est (Job XXVIII, 21). De Spiritu sancto ubi supra: Et spiritus occurrit in facie mea, et horruerunt capilli mei, et carnes et vultum et speciem non vidi, sed vocem tantum audiebam (Job iv, i5).
CAPUT XLV.
De communi vivificatione.
Vivificat Pater, vivificat Filius, hoc Spiritus sanctus. De Patre ad Romanos: Quia patrem multarum gentium posui te ante Deum, cui credidisti, qui vivificat (Rom. IV, 17). De Filio in Regum: Dominus mortificat et vivificat (I Reg. n, 6). Et in Evangelio: Sicut Pater suscitat mortuos et vivificat, sicutet Filius quos vult vivificat (Joan. v, 21). De Spiritu sancto inEpistola Petri apostoli: Mortificatus carne, vivificatus autem spiritu (/ Pet. III, 18). Et Paulus apostolus: Littera occidit, spiritus autem vivificat (II Cor. III, 6).
CHAPTER XLIV.
On the common invisibility.
The Father is invisible, the Son is invisible, and so is the Holy Spirit. Concerning the Father, to the Colossians: Who is the image of the invisible God (Col. 1:15). Concerning the Son, in the book of Job: Where then wilt thou find the wisdom of God? For it is hidden from the sight of all, and concealed from the birds of the air (Job 28:21). Concerning the Holy Spirit, in the passage above: And a spirit came before my face, and the hairs of my flesh stood up; and I did not see a face or a form, but I heard only a voice (Job 4:15).
CHAPTER XLV.
On the common giving of life.
The Father gives life, the Son gives life, and so does the Holy Spirit. Concerning the Father, to the Romans: Because I have made thee a father of many nations before God, in whom thou hast believed, who gives life (Rom. 4:17). Concerning the Son, in Kings: The Lord puts to death and gives life (1 Kings 2:6). And in the Gospel: As the Father raises the dead and gives them life, so also the Son gives life to whom he wills (John 5:21). Concerning the Holy Spirit, in the Epistle of the apostle Peter: Put to death in the flesh, but given life in the spirit (1 Pet. 3:18). And the apostle Paul: The letter kills, but the spirit gives life (2 Cor. 3:6).
CAPUT XLVI.
Ubi gratia Dei Trinitas appellatur.
Gratia Dei Patris, gratia Filii, gratia Spiritus sanc'i- De Patre ad Romanos: Multo magis gratia Dei, et donum in gratia unius hominis Jesu Chrisii in plures abundavit (Rom. v, 15). Item ibi: Quis me liberabit de corpore mertis hujus? gratia Dei per Jesum Christum (Rom. VII, 24). De Filio ad Corinthios: Nostis enim gratiam Domini nostri Jesu Christi, quia propter vos pauper factus est cum dives esset (II Cor. VIII, 9). De Spiritu in Actibus: Cecidit Spiritus sanctus super omnes qui audiebant verbum, et obstupuerunt qui erant ex circumcisione fideles, qui simul cum Petro venerant, quoniam et gentibus gratia Spiritus sancti diffusa est (Act. x, 44).
CAPUT XLVII.
De communi renovatione.
Renovat Pater, renovat Filius, hoc Spiritus sanctus. De Patre in Jeremia: Converte nos, Deus, et convertemur ad te: renova dies nostros sicut ab ini lio (Thren. v, 21). De Filio in Salomone: Attingit autein usque ad finem former, et disponit omnia suaviter (Sap. VIII, 1), et, Cum sit una, omnia innovat (Sap. vu, 17). De Spiritu sancto ad Romanos: NUDe vero evacuati sumus a lege mortis in qua detinebamur, ita ut serviamus in novitate spiritus, et non io vetustate litteræ (Rom. VII, G).
CHAPTER XLVI.
Where the grace of God is called Trinity.
The grace of God the Father, the grace of the Son, the grace of the Holy Spirit. Concerning the Father, to the Romans: Much more the grace of God, and the gift in the grace of one man Jesus Christ, hath abounded unto many (Rom. 5:15). Likewise there: Who shall deliver me from the body of this death? The grace of God through Jesus Christ (Rom. 7:24). Concerning the Son, to the Corinthians: For ye know the grace of our Lord Jesus Christ, that for your sakes he became poor, when he was rich (2 Cor. 8:9). Concerning the Spirit, in the Acts: The Holy Spirit fell upon all who heard the word, and they who were of the circumcision and believed, who had come with Peter, were astonished, because the grace of the Holy Spirit was poured out upon the Gentiles also (Acts 10:44).
CHAPTER XLVII.
On the common renewal.
The Father renews, the Son renews, the Holy Spirit renews. Concerning the Father, in Jeremiah: Turn us, O God, and we shall be turned to thee: renew our days as from the beginning (Lam. 5:21). Concerning the Son, in Solomon: She reacheth therefore from end to end mightily, and ordereth all things sweetly (Wis. 8:1), and, Since she is one, she reneweth all things (Wis. 7:27). Concerning the Holy Spirit, to the Romans: But now we are delivered from the law of death, wherein we were held, so that we serve in newness of spirit, and not in the oldness of the letter (Rom. 7:6).
CAPUT XLVIII.
De communi signaculo Trinitatis.
Signat Pater, signat Filius, signat Spiritus sanctus. De Patre ad Corinthios: Qui amem confirmat nos vobiscum in Christo, et Christum in vobis, et qui unxit nos Deus, et signavit nos (II Cor. I, 21). De Filio ad Ephesios: Audientes verbumEvangelii salutis vestrae, in quo credentes signati estis (Ephes. i, 13). De Spiritu sancto ubi supra: Nolite contristare Spiritum sanctum Dei in quo signati estis in diem redemptionis (Ephes. iv, 30).
CAPUT XLIX.
De communi unctione.
Ungit Pater, ungit Filius, ungit Spiritus sanctus. De Patre in psalmo quadragesimo quarto (Vers. 8): Propterea unxit te Deus, Deus tuus oleo lætitiæ. Et in octogesimo octavo (Vers. 21): Inveni David ser. vum meum, oleo sancto unxi eum. De Filio in Epistola Joannis: Et nos unctionem quam accepimus a sancto, manet in nobis, et non necesse habetis ut aliquis doceat vos (1 Joan. II, 27). Dc Spiritu sancto iu Isaia: Spiritus Donnini super me, propter quod unxit me, evangelizare pauperibus (Isai. LXI, 1).
CHAPTER XLVIII.
Concerning the common seal of the Trinity.
The Father seals, the Son seals, the Holy Spirit seals. Concerning the Father, to the Corinthians: But he who confirms us with you in Christ, and has anointed us, is God, who also has sealed us (2 Cor. 1:21). Concerning the Son, to the Ephesians: Hearing the word of the Gospel of your salvation, in whom also believing you were sealed (Eph. 1:13). Concerning the Holy Spirit, where above: Do not grieve the Holy Spirit of God, in whom you were sealed unto the day of redemption (Eph. 4:30).
CHAPTER XLIX.
Concerning the common anointing.
The Father anoints, the Son anoints, the Holy Spirit anoints. Concerning the Father, in the forty-fourth psalm (v. 8): Therefore God, your God, has anointed you with the oil of gladness. And in the eighty-eighth (v. 21): I have found David my servant, with my holy oil I have anointed him. Concerning the Son, in the Epistle of John: And the anointing which we have received from the Holy One abides in us, and you have no need that anyone teach you (1 John 2:27). Concerning the Holy Spirit, in Isaiah: The Spirit of the Lord is upon me, because he has anointed me, to preach the gospel to the poor (Isa. 61:1).
CAPUT L.
De communi redargutione.
Arguit Pater, arguit Filius, arguit Spiritus sanctus. De Patre in Salomone: Ne dixeritis: Misericors est Deus noster, non reddet nobis peccata nostra; ipse enim secundum patientiam in fine redargnet peccatores (Eccli. v, 6, 7). De Filio in lsaia: Ex Sion enim prodiet lex, et verbum Domini de Jerusalem, et judicabit in medio gentium, et redarguet populum multum (Isai. II, 5, 4). De Spiritu sancto in Evangelio: Cum venerit Spiritus ille sanctus, quem mittet Pater in nomine meo, ipse arguet mundum de peccato (Joan. XVI, 8).
CAPUT LI.
De communi congregatione.
Congregat Pater, congregat Filius, congregat Spiritus sanctus. De Patre in psalmo centesimo quinto (Vers. 47): Salva nos, Deus noster, et congrega nos de gentibus. De Filio in Isaia: Et ambulabunt in ea redempti congregati per Dominum (Isai. XXXV, 9). De Spiritu sancto in Isaia: Quoniam Dominus mandavit illis, et Spiritus ejus congregavit eos (Isai. XXXIV, 16).
CHAPTER L.
Concerning the common reproof.
The Father reproves, the Son reproves, the Holy Spirit reproves. Concerning the Father in Solomon: Do not say: God is merciful to us, he will not repay us for our sins; for he himself, according to his patience, in the end will reprove sinners (Ecclus. 5:6-7). Concerning the Son in Isaiah: For out of Zion shall go forth the law, and the word of the Lord from Jerusalem, and he shall judge in the midst of the nations, and shall reprove many peoples (Isa. 2:3-4). Concerning the Holy Spirit in the Gospel: When that Holy Spirit has come, whom the Father will send in my name, he will reprove the world of sin (John 16:8).
CHAPTER LI.
Concerning the common gathering.
The Father gathers, the Son gathers, the Holy Spirit gathers. Concerning the Father in the hundred and fifth psalm (verse 47): Save us, O our God, and gather us from among the nations. Concerning the Son in Isaiah: And the redeemed gathered by the Lord shall walk in it (Isa. 35:9). Concerning the Holy Spirit in Isaiah: For the Lord has commanded them, and his Spirit has gathered them (Isa. 34:16).
CAPUT LIt.
Quod omnis Trinitas ubique consistat.
Ubique Pater, ubique Filius, ubique Spiritus sanctus. De Patre in Jeremia: Hæc dicit Dominus virtutum, Deus Israel: Cœlum et terram ego impleo (Jer. XXIII, 24). Item in Isaia: Coelum mihi sedes est, terra autem scabellum pedum meorum (Isai. LXVI, 1). De Filio in Salomone: Sapicntiam autem non vincet malitia (Sap. V!!, 30). Attingit autem a fine usque ad finem forliter (Sap. VIII, i). Et in psalmo centesimo secundo (Vers. 22): In omni loco dominationis ejus. De Spiritu sancto in psalmo: Quo ibo a Spiritu tuo, et a facie tua quo fugiam? Si descendero in abyssum, ades (Psal. CXXXVIII, 7), etc.
CAPUT LIII.
De communi liberatione.
Liberat Pater, liberat Filius, liberat Spiritus sanctus. De Patre in psalmo septuagesimo septimo (Vers. 55): Et rememorati suit quia Deus adjutor eorum cat, et Deus excelsus liberator earum est. Et in psalmo quinquagesimo sexto (Vers. 3, 4): Clamabo ad Deum altissimum, ad Dominium qui benefecit mibi, misit de coelo et liberavit me, etc. De Filio in Evangelio: Si vos Filius liberaverit, vere liberi erilis, et cognoscetis veritatem, et veritas liberabit vos (Joan. VIII, 56, 32). De Spiritu sancto in Apostolo: Spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis (Rom. VIII, 2). Et: Ubi spiritus Domini, ibi et liberlas (II Cor. III, 17).
CHAPTER LII.
That the whole Trinity is everywhere present.
The Father is everywhere, the Son is everywhere, the Holy Spirit is everywhere. Concerning the Father in Jeremiah: Thus says the Lord of hosts, the God of Israel: I fill heaven and earth (Jer. 23:24). Likewise in Isaiah: Heaven is my throne, and the earth my footstool (Isa. 66:1). Concerning the Son in Solomon: But malice shall not overcome wisdom (Wis. 7:30). And she reaches from end to end mightily (Wis. 8:1). And in the hundred and second psalm (v. 22): In every place of his dominion. Concerning the Holy Spirit in the psalm: Where shall I go from your Spirit, and from your face where shall I flee? If I descend into the abyss, you are there (Ps. 138:7), etc.
CHAPTER LIII.
Concerning the common deliverance.
The Father delivers, the Son delivers, the Holy Spirit delivers. Concerning the Father in the seventy-seventh psalm (v. 55): And they remembered that God was their helper, and the most high God their deliverer. And in the fifty-sixth psalm (vv. 3, 4): I will cry to the most high God, to the Lord who has done me good, he has sent from heaven and delivered me, etc. Concerning the Son in the Gospel: If the Son has made you free, you will truly be free, and you will know the truth, and the truth will make you free (John 8:36, 32). Concerning the Holy Spirit in the Apostle: The Spirit of life in Christ Jesus has delivered me from the law of sin and death (Rom. 8:2). And: Where the Spirit of the Lord is, there is freedom (2 Cor. 3:17).
CAPUT LIV.
De communi increpatione.
Increpat Pater, increpat Filius, increpat Spiritus sanctus. De Patre in psalmo centesimo quinto (Vers. 8, 9): Ut notam faciat potentiam suam, increpavit Rubro mari, et siccatum est. De Filio in Evangelio: Et surgens increpavit vento et mari, et facti est tranquillitas magna (Luc. VIII, 24). De Spiritu sancto in cantico Exodi: Et per spiritum iracundiæ tuae divisa est aqua, gelaverunt fluctus in medio mari (Exod. XV, 8).
CAPUT LV.
Ubi advocati nomen Filius et Spiritus sanctus sortiti sunt.
Advocatus Filius, advocatus Spiritus sanctus. De Filio in Epistola Joannis apostoli: Filioli, nolite peccare. Quod si peccaverimus, advocatum habemus apud Patrem Jesum Christum justom (I Joan. II, 1). De Spiritu sancto in Evangelio: Ego rogabo Patrem, et alium Paracletum advocatum dabit vobis, Spiritum veritatis (Joan. XIV, 16).
CHAPTER LIV.
On the common rebuke.
The Father rebukes, the Son rebukes, the Holy Spirit rebukes. Concerning the Father in Psalm one hundred and five (verses 8, 9): To make known his power, he rebuked the Red Sea, and it was dried up. Concerning the Son in the Gospel: And rising up, he rebuked the wind and the sea, and there was a great calm (Luke 8:24). Concerning the Holy Spirit in the song of Exodus: And by the spirit of your wrath the water was divided; the waves froze in the midst of the sea (Exodus 15:8).
CHAPTER LV.
Where the name Advocate fell to the Son and the Holy Spirit.
The Son is an Advocate, the Holy Spirit is an Advocate. Concerning the Son in the Epistle of John the apostle: Little children, do not sin. But if we have sinned, we have an advocate with the Father, Jesus Christ the righteous (1 John 2:1). Concerning the Holy Spirit in the Gospel: I will ask the Father, and he will give you another Paraclete, an advocate, the Spirit of truth (John 14:16).
CAPUT LVI.
Ubi Filius et Spiritus sanctus pro fidelibus pariter interpellat.
Interpellat Filius, interpellat Spiritus sanctus. De Filio ad Romanos: Quis accusavit adversus electos Dei? Deus qui justificat. Quis est qui condemnet? Christus Jesus, qui mortuus est, magis autem et resurrexit, qui est in dextera Dei, qui etiam interpellat pro nobis (Rom. VIII, 55). De Spiritu saucio ubi supra: Si autem quod non videmus speramus, et per patientiam exspectamus. Similiter autem et Spiritus infirmitatem nostram interpellat (Vers. 25, 26).
CAPUT LVII.
De communi ædificatione.
Ædificat Pater, aedificat Filius, aedificat Spiritus sanctus. De Patre ad Corintluos: Dei sumus adjutores, Dei ædificatio estis (I Cor. III, 9). Et iterum: Si aliquid abundantias gloriatus fuero de potestate nostra, quam dedit nobis Deus in ædificationem iidelium (II Cor. x, 8). De Filio in psalmo centesimo quadragesimo sexto ( Vera. 2): Ædificans Jerusalem Dominus, et dispersos Israel congregans. De Spiritu sancto in Judith: Magnus es tu et clarus, et admirabilis in virtute (Judith. XVI, 16). Et infra: Tibi serviat omnis creatura, quia tu dixisti et facta sunt, misisti Spiritum tuum et aediftcata sunt (Vers. 17).
CHAPTER LVI.
Where the Son and the Holy Spirit alike intercede for the faithful.
The Son intercedes, the Holy Spirit intercedes. Concerning the Son, to the Romans: Who has brought accusation against God's elect? God, who justifies. Who is it that condemns? Christ Jesus, who died, and more than that, rose again, who is at the right hand of God, who also intercedes for us (Rom. 8:33-34). Concerning the Holy Spirit, in the same place: But if we hope for what we do not see, we wait for it with patience. Likewise the Spirit also intercedes for our weakness (verses 25-26).
CHAPTER LVII.
On the common edification.
The Father builds up, the Son builds up, the Holy Spirit builds up. Concerning the Father, to the Corinthians: We are God's helpers; you are God's building (1 Cor. 3:9). And again: If I should glory somewhat more abundantly concerning our authority, which God gave us for the edification of the faithful (2 Cor. 10:8). Concerning the Son, in Psalm one hundred forty-six (verse 2): The Lord builds up Jerusalem, and gathers the dispersed of Israel. Concerning the Holy Spirit, in Judith: Great are you and glorious, and wonderful in power (Judith 16:16). And below: Let every creature serve you, because you spoke and they were made; you sent your Spirit and they were built up (verse 17).
CAPUT LVIII.
Ubi Trinitas castitatem tribuat.
Castitatem dat Pater, dat Filius, dat Spiritus sanctus. De Patre in Esdra: Tu Deus fortis, magnas, et valens, et metuendus, qui custodis testamentum e misericordiam (Esdr. i, 5). De Filio In Apostolo; Timeo autem ne, sicut serpens astutia sua seduxit Evam, ita corrumpantur sensus nostri a castitate v quae est in Christo Jesu (II Cor. XI, 5). De Spiritu sancto in Epistola Petri apostoli: Animas vestras per Spirtum castitate ad obedientiam Mei (I Petr. I, 22).
CAPUT LIX.
De communi habitatione.
Habitat Pater in credentibus, habitat Filius, habitat Spiritus sanctus. De Patre in Isaia: Hæc dicit Dominus Deus omnipotens: Observate diem sabbati, et sanctificate eum, ut habitem in medio vestri (Isai. LVI, 4). De Filio in Apocalypsi: Ecce tabernaculum Dei cum hominibus et habitabit cum eis in terris (Apoc. XXI, 5). Et iterum: Et inhabitabo in illis, et inter eos ambulabo, dicit Dominus (II Cor. vi, 16). De Spiritu sancto ad Coriothios: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis (I Cor. III, 16)?
CHAPTER LVIII.
Where the Trinity bestows chastity.
The Father gives chastity, the Son gives it, the Holy Spirit gives it. Concerning the Father, in Ezra: You are a strong God, great and mighty, and to be feared, who keep covenant and mercy (Ezra 1:5). Concerning the Son, in the Apostle: But I fear lest, as the serpent seduced Eve by his cunning, so your minds may be corrupted from the chastity that is in Christ Jesus (2 Corinthians 11:5). Concerning the Holy Spirit, in the Epistle of the Apostle Peter: Your souls through the Spirit in chastity unto obedience of me (1 Peter 1:22).
CHAPTER LIX.
Concerning the common dwelling.
The Father dwells in believers, the Son dwells, the Holy Spirit dwells. Concerning the Father, in Isaiah: Thus says the Lord God almighty: Observe the day of the Sabbath, and sanctify it, that I may dwell in your midst (Isaiah 56:4). Concerning the Son, in the Apocalypse: Behold the tabernacle of God with men, and he will dwell with them on earth (Apocalypse 21:5). And again: And I will dwell in them, and walk among them, says the Lord (2 Corinthians 6:16). Concerning the Holy Spirit, to the Corinthians: Do you not know that you are the temple of God, and the Spirit of God dwells in you (1 Corinthians 3:16)?
CAPUT LX.
De communi cognitione.
Cognoscitur Pater, cognoscitur Filius, cognoscitur Spiritus sanctus. De Patre ad Galatas: Nunc autem cognoscentes Deum, imo cogniti a Deo (Gal. iv, 9). Et in Epistola Joannis: Scribo vobis, Patres, quia cognovistis eum qui ab initio est (I Joan. II, 13). De Filio et Patre in Evangelio: Ut cognoscant te solum verum Deum, et quem misisti Jesum Christum (Joan. XVII, 3). De Spirilu sancto in Evangelio: Ego rogabo Patrem, et alium Paracletum dabit vobis Spiritum veritatis (Joan. XIV, 16). Et infra: Vos autem cognovistis eum, quia vobiscum est (Ibid., 17).
CAPUT LXI.
De communi electione.
Eligit Pater, eligit Filius, eligit Spiritus sanctus. De Patre in Apostolo: Benedictus Deus ei Pater Domini nostri Jesu Christi, qui elegit nos ante constitutionem mundi (Ephes. i, 3, 4). De Filio in Evangelio: Non vos me elegistis, sed ego vos elegi de mundo (Joan. xv, 16). De Spiritu sancto in Actibus: Cum ergo jejunassent et orassent, dixit eis Spiritus sanctus: Segregate mibi Barnabam et Paulum in opere quo elegi eos (Act. XIII, 2).
CHAPTER LX.
Concerning common knowledge.
The Father is known, the Son is known, the Holy Spirit is known. Concerning the Father, to the Galatians: But now, knowing God, or rather being known by God (Gal. 4:9). And in the Epistle of John: I write to you, fathers, because you have known him who is from the beginning (1 John 2:13). Concerning the Son and the Father, in the Gospel: That they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3). Concerning the Holy Spirit, in the Gospel: I will ask the Father, and he will give you another Paraclete, the Spirit of truth (John 14:16). And below: But you have known him, because he is with you (ibid., 17).
CHAPTER LXI.
Concerning common election.
The Father elects, the Son elects, the Holy Spirit elects. Concerning the Father, in the Apostle: Blessed be God and the Father of our Lord Jesus Christ, who chose us before the foundation of the world (Eph. 1:3-4). Concerning the Son, in the Gospel: You did not choose me, but I chose you out of the world (John 15:16). Concerning the Holy Spirit, in the Acts: When they had fasted and prayed, the Holy Spirit said to them: Set apart for me Barnabas and Paul for the work to which I have chosen them (Acts 13:2).
CAPUT LXII.
De communi regno.
Regnat Pater, regnat Filius, regnat Spiritus sanctus. De Patre in Evangelio: Si quis non renatus fuerit ex aqua et Spiritu sancto, non potest videre regnum Dei (Joan. III, 5). De Filio in psalmo nonagesimo quinto (Vera. 10): Dicite in gentibus, Dominus regnavit a ligno. De Spiritu sancto in Satomone: A spiritu Domini data est potestas vobis (Sap. VI, 4). Et infra: Et cum essetis ministri regni illius, non recte judicastia (Ibid., 5).
CAPUT LXIII.
De communi perscrutatione.
Scrutatur Pater, scrutatur Filius, scrutatur Spiritus sanctus. De Patre in psalmo centesimo trigesimo octavo (Vers. 23): Proba me, Domine; scito cor meum, scrutare me, et cognosce semitas meas. De Filio in Apocalypsi: Et scient omnes Ecclesiae quia ego sum scrulator cordis et rennm (Apoc. II, 23). De Spiritu sancto in Apostolo: Spiritus enim omnia scrutatur, etiam profunda Dci (1 Cor. II, 10).
CHAPTER LXII.
Concerning the common kingdom.
The Father reigns, the Son reigns, the Holy Spirit reigns. Concerning the Father, in the Gospel: Unless one has been born again of water and the Holy Spirit, he cannot see the kingdom of God (John 3:5). Concerning the Son, in the ninety-fifth psalm (verse 10): Say among the nations, the Lord has reigned from the wood. Concerning the Holy Spirit, in Solomon: Power has been given to you by the spirit of the Lord (Wis. 6:4). And below: And when you were ministers of his kingdom, you did not judge rightly (ibid., 5).
CHAPTER LXIII.
Concerning the common searching.
The Father searches, the Son searches, the Holy Spirit searches. Concerning the Father, in the one hundred thirty-eighth psalm (verse 23): Prove me, Lord; know my heart, search me, and know my paths. Concerning the Son, in the Apocalypse: And all the churches shall know that I am the searcher of the heart and reins (Rev. 2:23). Concerning the Holy Spirit, in the Apostle: For the Spirit searches all things, even the deep things of God (1 Cor. 2:10).
CAPUT LXIV.
De communi probatione.
Probai Pater, probat Filius, probat Spiritus sanctus. De Patre ad Thessalonicenses: Ita loquimur, non quasi hominibus placentes, sed Deo, qui probat corda nostra (1 Thess. II, 4). De Filio in Salomone: Sicut aurum in furnace prubavit eos, et invenit eos dignos se (Sap. III, G). De Spiritu san to in Salomone: Spiritus Domini probat corda (Prov. xvn, 3): exterminabit autem impios a terra (Prov. II, 22).
CAPUT LXV.
De communi testificatione.
Testificatur Pater, testificatur Filius, testificatur Spiritus sanctus. De Patre in psalmo octavo decimo ( Vera. 8): Testimonium Dei fidele, sapientiam præstans parvulis. De Filio ad Timotheum: Praecipio tibi coram Deo, qui confirmat omnia, et Christo Jesu, qui testimonium reddidit sub Pontio Pilato (I Tim. VI, 13). De Spiritu sancto in Apostolo: Nam ipse Spiritus testimonium reddit spiritui nostro (Rom. VIII, 16).
CHAPTER LXIV.
Concerning the common proof.
The Father proves, the Son proves, the Holy Spirit proves. Concerning the Father, to the Thessalonians: We speak thus, not as pleasing men, but God, who proves our hearts (1 Thess. 2:4). Concerning the Son, in Solomon: As gold in the furnace he proved them, and found them worthy of himself (Wis. 3:6). Concerning the Holy Spirit, in Solomon: The Spirit of the Lord proves hearts (Prov. 17:3); but he will destroy the wicked from the earth (Prov. 2:22).
CHAPTER LXV.
Concerning the common testimony.
The Father testifies, the Son testifies, the Holy Spirit testifies. Concerning the Father, in the eighteenth psalm (verse 8): The testimony of God is faithful, giving wisdom to little ones. Concerning the Son, to Timothy: I charge you before God, who confirms all things, and Christ Jesus, who gave testimony under Pontius Pilate (1 Tim. 6:13). Concerning the Holy Spirit, in the Apostle: For the Spirit himself gives testimony to our spirit (Rom. 8:16).
CAPUT LXVI.
De communi crealione.
Creator dicitur Pater, hoc et Filius, hoc Spiritus sanctus. De Patre ad Ephesios: Illuminare omnes, quae sit dispensatio sacramenti absconditi a saeculis in Deo, qui omnia creavit (Ephes. III, 9). De Filio ad Romanos: Coluerunt, et servierunt creaturae potius quam Creatori, qui est super omnia Deus benedictus in saecula (Rom. i, 25). De Spiritu sancto in Salomone: Et vidit, et dinumeravit, et mensus cst omnia, ipse creavit ea per Spiritum sanctum (Eccli. i, 9).
CAPUT LXVII.
De communi ducalu.
Dux dicitur Pater, hoc Filius, hoc Spiritus sanctus. De Patre in Deuteronomio: Et dixit Moyses ad omnem Synagogam filiorum Israel: Scitote et intelligite, quoniam in manu forti et brachio excelso eduxit vos Deus vester de medio Ægyptiorum Deut. xxvi, 8). De Filio in Genesi. Non deficiet princeps de Juda, nec dux de femoribus ejus, donec veniat cui repositum est, et in nomine ejus gentes sperabunt (Gen. XLIX, 10). De Spiritu sanctoin Ezechiele: Eduxit me Spiritus Domini, et posuit me in medio campo, et erat plenus ossibus rnortuorum (Ezech. XXXVII, 5).
CHAPTER LXVI.
Concerning the common creation.
The Father is called Creator, and so is the Son, and so is the Holy Spirit. Concerning the Father, to the Ephesians: To enlighten all men, what is the dispensation of the mystery hidden from the ages in God, who created all things (Eph. 3:9). Concerning the Son, to the Romans: They worshipped and served the creature rather than the Creator, who is over all, God blessed forever (Rom. 1:25). Concerning the Holy Spirit, in Solomon: And he saw, and numbered, and measured all things; he himself created them through the Holy Spirit (Sir. 1:9).
CHAPTER LXVII.
Concerning the common leadership.
The Father is called Leader, and so is the Son, and so is the Holy Spirit. Concerning the Father, in Deuteronomy: And Moses said to the whole assembly of the children of Israel: Know and understand, that with a strong hand and an exalted arm your God led you out from the midst of the Egyptians (Deut. 26:8). Concerning the Son, in Genesis: The prince shall not fail from Judah, nor the leader from his thighs, until he comes to whom it is reserved, and in his name the nations shall hope (Gen. 49:10). Concerning the Holy Spirit, in Ezekiel: The Spirit of the Lord led me out, and set me in the midst of the field, and it was full of the bones of the dead (Ezek. 37:5).
CAPUT LXVIII.
De communi vocatione.
Vocat Pater, vocat Filius, vocat Spiritus sanctus. De Patre ad Corinthios: Unumquemque sicut vocavit Deus ita ambulet, sicut etiam in Ecclesiis ominibus doceo (I Cor. VII, 17). De Filio in Evangelio: Transeunte Jesu vidit hominem quemdam sedentem ad telonium, Matthæum nomine, et vocavit eum, et dixit ei: Sequere me (Matth. IX, 9). De Spiritu sancto in Actibus: Et cum servirent Deo, dixit eis Spiritus sanctus: Separate mihi Barnabam et Paulum in opere quo vocavi eos (Act. XIII, 2).
CAPUT LXIX.
De communi misericordia.
Misericors Pater, hoc Filius, hoc Spiritus sanctus. De Patre in Apostolo: Dcus autem, qui dives est in misericordia, in magna caritate misertus est nostri (Eph. II, 4). De Filio in Evangelio: Misereor huic turbæ, quoniam triduum habent, et dimittere eos jejunos nolo (Matth. xv, 32). De Spiritu sancto in Zacharia: Ecce ego effundam super domum David, et super cos qui habitant in Jerusalem Spiritum gratiæ et miserationis (Zach. XII, 10).
CHAPTER LXVIII.
Concerning the common calling.
The Father calls, the Son calls, the Holy Spirit calls. Concerning the Father, to the Corinthians: Let each one walk as God has called him, as I also teach in all the churches (1 Cor. 7:17). Concerning the Son, in the Gospel: As Jesus passed by, he saw a certain man sitting at the tax booth, named Matthew, and he called him and said to him: Follow me (Matt. 9:9). Concerning the Holy Spirit, in the Acts: And while they were serving God, the Holy Spirit said to them: Set apart for me Barnabas and Paul for the work to which I have called them (Acts 13:2).
CHAPTER LXIX.
Concerning the common mercy.
The Father is merciful, so is the Son, so is the Holy Spirit. Concerning the Father, in the Apostle: But God, who is rich in mercy, in his great love had mercy on us (Eph. 2:4). Concerning the Son, in the Gospel: I have compassion on this crowd, because they have been with me three days, and I do not want to send them away fasting (Matt. 15:32). Concerning the Holy Spirit, in Zechariah: Behold, I will pour out upon the house of David, and upon those who dwell in Jerusalem, the Spirit of grace and of compassion (Zech. 12:10).
CAPUT LXX.
De communi habitatione templi.
Templum Patris, templum Filii, templum Spiritus sancti. De Patre in A postolo: Templum enim Dci sanctum est, quod estis vos. Nemo vos fallat: si quis templum Dei violaverit, disperdet illum Deus (1 Cor. III, 17). De Filio in Apocalypsi: Et plateæ civitatis auro mundo, et templum in ea non vidi: Dominus autem et Agnus templum ejus est (Apoc. XXI, 22). De Spiritu sancto ad Corinthios: An ignoratis quoniam corpora vestra templum in vobis est Spiritus sancti, quem habetis a Deo (1 Cor. vi, 19)?
CAPUT LXXI.
De communi constitutione.
Constituit Pater, idem Filius, idem Spiritus sanctus. De Patre Jeremias: Dixit Dominus Deus: Ecce ego constitui te hodie super gentes et regna, ut evellas et destruas, et reædifices, et plantes (Jer. i, 10). Dc Filio in Actibus: In die quo apostolos elegit per Spiritum sanctum, quibus constituit prædicare Evangelium (Act. I. 2). De Spiritu sancto ubi supra: Attendite vobis et universo gregi in quo vos Spiritus sanctus constituit episcopos (Act. xx, 28).
CHAPTER LXX.
Concerning the common habitation of the temple.
The temple of the Father, the temple of the Son, the temple of the Holy Spirit. Concerning the Father, in the Apostle: For the temple of God is holy, which you are. Let no one deceive you: if anyone violates the temple of God, God will destroy him (1 Cor. 3:17). Concerning the Son, in the Apocalypse: And the streets of the city are pure gold, and I saw no temple in it; but the Lord and the Lamb are its temple (Rev. 21:22). Concerning the Holy Spirit, to the Corinthians: Do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God (1 Cor. 6:19)?
CHAPTER LXXI.
Concerning the common appointment.
The Father appoints, the same Son appoints, the same Holy Spirit appoints. Concerning the Father, Jeremiah: The Lord God said: Behold, I have appointed you this day over the nations and kingdoms, to root up and to tear down, and to rebuild and to plant (Jer. 1:10). Concerning the Son, in the Acts: On the day when he chose the apostles through the Holy Spirit, to whom he appointed to preach the Gospel (Acts 1:2). Concerning the Holy Spirit, where above: Take heed to yourselves and to the whole flock, in which the Holy Spirit has appointed you bishops (Acts 20:28).
CAPUT LXXII.
De communi manifestatione.
Manifestat Pater, manifestat Filius, manifestat Spiritus sanctus. De Patre ad Romanos: Quia quod notum est Dei, manifestum est illis, Deus enim illis manifestavit (Rom. I, 19). De Filio in Evangelio: Hoc primum signorum fecit Jesus in Cana Galilææ, et manifestavit potentiam suam (loan. II, 11). De Spiritu sancto ad Corinthios: Unicuique autem datur manifestatio Spiritus ad utilitatem (/ Cor. XII, 7).
CAPUT LXXIII.
De communi ostensione.
Ostendit Pater, ostendit Filius, ostendit Spiritus sanctus. De Patre ad Timotheum: Ut serves mandatum sine macula irreprehensibile, usque ad adventum Domini nostri Jesu Christi, quem in suis temporibus ostendet beatus et solus potens Rex regum, et Dominus dominantium (1 Tim. VI, 14). De Filio in Evangelio: Dico vobis amicis meis, ne timeatis eos qui occidunt corpus, et post hæc non habent amplius quid faciant: ostendam autem vobis quem timeatis (Lc. XII, 4). Et in Evaugelio: Multa bona opera ostendi vobis, propter quod horum opus lapidatis me (Joan. x, 32). De Spiritu sancto ad Corinthios: Sermo meus et prædicatio mea non in suasoriis sapientiæ verbis, sed in ostensione Spiritus ct virtutis (1 Cor. II, 4).
CHAPTER LXXII.
Concerning the common manifestation.
The Father manifests, the Son manifests, the Holy Spirit manifests. Concerning the Father, in Romans: Because that which is known of God is manifest to them, for God has manifested it to them (Rom. 1:19). Concerning the Son, in the Gospel: This first of signs Jesus did in Cana of Galilee, and manifested his power (John 2:11). Concerning the Holy Spirit, in Corinthians: But to each one is given the manifestation of the Spirit for profit (1 Cor. 12:7).
CHAPTER LXXIII.
Concerning the common showing.
The Father shows, the Son shows, the Holy Spirit shows. Concerning the Father, in Timothy: That you keep the commandment without spot, irreproachable, until the coming of our Lord Jesus Christ, which in his own times he will show, the blessed and only mighty King of kings and Lord of lords (1 Tim. 6:14). Concerning the Son, in the Gospel: I say to you my friends, do not fear those who kill the body, and after these things have nothing more that they can do: but I will show you whom you should fear (Luke 12:4). And in the Gospel: Many good works I have shown you, for which of these works do you stone me (John 10:32). Concerning the Holy Spirit, in Corinthians: My speech and my preaching were not in persuasive words of wisdom, but in the showing of the Spirit and of power (1 Cor. 2:4).
CAPUT LXXIV.
De communi mensura.
Mensuram dat Pater, mensuram dat Filius, mensuram dat Spiritus sanctus. Dc Patre ad Romanos: Non plus quam oportet sapere, sed sapere ad temperantiam, unicuique sicut Deus partitus est mensuram fidei (Rom. in, 3). De Filio ad Corinthios: Sed et nos ipsi inter nosmetipsos metientes et comparantes nosmetipsos nobismetipsis, non in immensum gloriamur, sed secundum mensuram regulæ qua mensus est nobis Dominus Jesus mensuram perURgendi usque ad vos (II Cor. x, 12). De Spiritu sancto in Salomone: Spiritus sapientiæ replet pacem et dat salutis fructum; vidit, et dinumeravit, et mensus est utraque in dono Dei (Eccli. i, 22).
CAPUT LXXV.
De communi modestia.
Modestia Patris, modestia Filii, modeslia Spiritus sancti. De Patre in Jeremia: Deus, qui modestia tua sancta constituisti omnia, deprecor ut des servis tuis graliam in conspectu regis Babylonis, cui pro peccatis nostris et patrum nostrorum tradidisti nos (Baruch. n, 14). De Filio ad Corinthios: Obsecro autem vos, fratres. per mansuetudinem et modestiam Christi (II Cor. X, 1). De Spiritu sancto in Epistola Petri apostoli: Non extrinsecus capillorum implicitus, aut auri circumdatio, aut habitus vestimentorum cultior. sed qui absconsus est homo incorruptibili modestia Spiritus, qui est ante Deum locuples (I Petr. III, 3).
CHAPTER LXXIV.
Concerning the common measure.
The Father gives measure, the Son gives measure, the Holy Spirit gives measure. Concerning the Father, in Romans: Not to be more wise than is proper, but to be wise unto sobriety, as God has divided to each one the measure of faith (Rom. 12:3). Concerning the Son, in Corinthians: But we ourselves also, measuring ourselves among ourselves and comparing ourselves with ourselves, do not glory beyond measure, but according to the measure of the rule which the Lord Jesus measured out to us, the measure of reaching even unto you (2 Cor. 10:12). Concerning the Holy Spirit, in Solomon: The Spirit of wisdom fills peace and gives the fruit of salvation; he saw, and numbered, and measured both in the gift of God (Sirach 1:22).
CHAPTER LXXV.
Concerning the common meekness.
The meekness of the Father, the meekness of the Son, the meekness of the Holy Spirit. Concerning the Father, in Jeremiah: O God, who by your holy meekness have established all things, I beseech you to give grace to your servants in the sight of the king of Babylon, to whom you have delivered us for our sins and the sins of our fathers (Baruch 2:14). Concerning the Son, in Corinthians: But I beseech you, brothers, by the gentleness and meekness of Christ (2 Cor. 10:1). Concerning the Holy Spirit, in the Epistle of the apostle Peter: Not the outward plaiting of hair, or the wearing of gold, or the more elaborate style of clothing, but the hidden man of the incorruptible meekness of the Spirit, which is rich before God (1 Pet. 3:3).
CAPUT LXXVI.
De communi missione.
Misit Pater, misit Filius, misit Spiritus sanctus. De Patre in Apostolo: Misit Deus Filium suum in similitudine carnis peccati (Rom. VIII, 3). De Filio in Evangelio: Misi vos metere ubi non seminastis (Joan. iv, 38). De Spiritu sancto in Actibus: Petro hæsitante de visu, dixit ei Spiritus sanctus: Surge, vade cum illis, quoniam ego misi eos (Act. X, 20).
CAPUT LXXVII.
De communi protectione.
Protegit Pater, protegit Filius, protegit Spiritus sanctus. De Patre in psalmo octogesimo tertio (Vers. 10): Protector, nunc aspice in facieChristi tui. De Filio in psalmo sexto decimo (Vers. 8): Custodi me, Domine, ut pupillam oculi; sub umbra alarum tuarum protege me. De Spiritu sancto in Salomone: Spiritus Domini.protectio est, et firmamentum virtutis (Eccli.xxxiv, 19).
CAPUT LXXVIII.
De communi digito Trinitatis.
CHAPTER LXXVI.
Concerning the common sending.
The Father sent, the Son sent, the Holy Spirit sent. Concerning the Father, in the Apostle: God sent his Son in the likeness of sinful flesh (Rom. 8:3). Concerning the Son, in the Gospel: I sent you to reap where you did not sow (John 4:38). Concerning the Holy Spirit, in the Acts: While Peter was hesitating about the vision, the Holy Spirit said to him: Rise, go with them, for I have sent them (Acts 10:20).
CHAPTER LXXVII.
Concerning the common protection.
The Father protects, the Son protects, the Holy Spirit protects. Concerning the Father, in the eighty-third psalm (verse 10): Protector, now look upon the face of your Christ. Concerning the Son, in the sixteenth psalm (verse 8): Guard me, Lord, as the pupil of the eye; under the shadow of your wings protect me. Concerning the Holy Spirit, in Solomon: The Spirit of the Lord is a protection and a strengthening of power (Sirach 34:19).
CHAPTER LXXVIII.
Concerning the common finger of the Trinity.
Digitus Patris, digitus Filii, digitus Spiritus sancti. De Patre in Exodo: Dixerunt magi Pbaraoni regi: Digitus Dei est (Exod. vm, 19). Item ibi: Et accepit Moyses duas tabulas scriptas digito Dei (Exod. XXXI, 18). De Filio in Evangelio: Et inclinans se Jesus digito scribebat in terra (Joan. VIII, 6). De Spiritu sancto in Evangelio: Si ego in digito Dei ejicio dæmonia, utique appropinquavit in vobis regnum Dei (Luc. xi, 20). In alio loco: Si ego in Spiritu Dei ejicio dæmones, schole quia pervenit in vos regnum Dei (Matth. in, 28).
CAPUT LXXIX.
De communi fide.
Fides Patris, fides Filii, fides Spiritus sancti. De Pare ad Romanos: Quid enim si quidam illorum non crediderunt: nunquid incredulitas illorum fidem Dei evacuavit (Rom. III, 3)? De Filio in Apustolo: Quod autem vivo in carne, in fide vivo Filii Dei, qui dilexit me (Gal. II, 20). De Spiritu sancto ubi supra: Habentes eumdem spiritum fidei sicut scriptum est: Credidi, propter quod locutus sum (II Cor. IV, 15).
The finger of the Father, the finger of the Son, the finger of the Holy Spirit. Concerning the Father, in Exodus: The magicians said to Pharaoh king: This is the finger of God (Exod. 8:19). Likewise there: And Moses received two tablets written by the finger of God (Exod. 31:18). Concerning the Son, in the Gospel: And Jesus, stooping down, was writing with his finger on the ground (John 8:6). Concerning the Holy Spirit, in the Gospel: If I cast out demons by the finger of God, then surely the kingdom of God has drawn near to you (Luke 11:20). In another place: If I cast out demons by the Spirit of God, know that the kingdom of God has come upon you (Matt. 12:28).
CHAPTER LXXIX.
Concerning the common faith.
The faith of the Father, the faith of the Son, the faith of the Holy Spirit. Concerning the Father, to the Romans: What then if some of them did not believe? Has their unbelief made void the faith of God (Rom. 3:3)? Concerning the Son, in the Apostle: But that I live in the flesh, I live in the faith of the Son of God, who loved me (Gal. 2:20). Concerning the Holy Spirit, where above: Having the same spirit of faith, as it is written: I believed, and therefore I spoke (2 Cor. 4:15).
CAPUT XXC.
De communi prædictione.
Prædixit Pater, prædixit Filius, praedixit Spiritus sanctus. De Patre in Actibus: Deus autem, quae praedixit per os sauctorum prophetarum suorum juxta Christum suum implevit (Act. III, 18). De Filio in Evangelio: Et nuntiate fratribus, quia praecedet vos in Galilaeam; ibi eum videbitis, ecce praedixi vobis (Matth. XXVIII, 7). De Spirilu sancto in Actibus: Suns vero Petrus cum undecim, elevata voce dixit: Viri fratres, oportet impleri Scripturam quam prædixit Spiritus sanctus per os David de Juda, qui fuit dux eorum qui comprehenderunt Jesurn (Act. I, 16).
CAPUT XXCI.
De communi documento.
Docet Pater, docet Filius, docet Spiritus sanctus. De Patre in psalmo septuagesimo (Vers. 17): Docuisti me, Deus, a juventute mea. Et in centesimo quadragesimo tertio (Vers. 1): Benedictus Dominus Deus, qui docet manus meas ad praelium, et digitos meos ad bellum. De Filio in Evangelio: Et circuibat Jesus civitates omnes et castella, docens in synagogis eorum (Matth. IV, 23). Et iterum: Cum sedisset, aperuit os suum, et docebat eos(Matth. V, 2). De Spiritu sancto in Evangelio: Cum autem venerit Paracletus ille spiritus veritatis, docebit vos omnem veritatem (Joan. XVI, 13).
CHAPTER 80.
Concerning the common foretelling.
The Father foretold, the Son foretold, the Holy Spirit foretold. Concerning the Father, in Acts: But God, what things he foretold by the mouth of his holy prophets, he fulfilled, according to his Christ (Acts 3:18). Concerning the Son, in the Gospel: And announce to the brothers that he will go before you into Galilee; there you will see him; behold, I have foretold it to you (Matt. 28:7). Concerning the Holy Spirit, in Acts: But Peter, standing with the eleven, lifted up his voice and said: Men, brothers, it is necessary that the Scripture be fulfilled which the Holy Spirit foretold by the mouth of David concerning Judas, who was the leader of those who seized Jesus (Acts 1:16).
CHAPTER 81.
Concerning the common teaching.
The Father teaches, the Son teaches, the Holy Spirit teaches. Concerning the Father, in the seventieth psalm (v. 17): You have taught me, O God, from my youth. And in the hundred and forty-third (v. 1): Blessed be the Lord God, who teaches my hands for battle, and my fingers for war. Concerning the Son, in the Gospel: And Jesus was going around all the cities and villages, teaching in their synagogues (Matt. 4:23). And again: When he had sat down, he opened his mouth and taught them (Matt. 5:2). Concerning the Holy Spirit, in the Gospel: But when that Paraclete, the Spirit of truth, has come, he will teach you all truth (John 16:13).
CAPUT XXCII.
De communi imperio.
Imperat Pater, idem Filius, idem Spiritus sanctus. De Patre in Epistola Petri secunda: Hæc enim fadentes non errabitis, sed ministrabitur vobis introitui in aeternum imperium Dei (II Petr. I, 10). De Filio in Evangelio: Surde et mute spiritus, ego tibi impero ut exeas ab eo, et amplius ne introeas in eum (Marc. IX, 24). Et: Imperavit vento et mari, et facta est tranquillitas magna (Matth. VIII, 26). De Spiritu sancto in Job (Job XXXVIII, 29): De Spiritu Domini datur glacies super terram. Et infra: Imperio suo fecit nivem, potentia sua giravit cœlum in circuitu gloriae suæ (Job XXXVII, 6).
CAPUT XXCIII.
De communi disciplina.
Disciplina Patris, disciplina Filii, disciplina Spiritus sancti. De Patre in Salomone: Fili, ne neglexeris diciplinam Dei, neque deficias ab eo correptus (Prov. III, 11). De Filio in psalmo septimo decimo (Vers. 56): Dextera tua suscepit me, et disciplina tua ipsa me docebit, et doctrina tua diriget me in finem. De Spiritu sancto in Salomone: Spiritus enim disciplinæ effugiet fictum, et auferet se a cogitationibus, quæ sunt sine intellectu (Sap. I, v).
CHAPTER 82.
Concerning the common authority.
The Father commands, the same Son commands, the same Holy Spirit commands. Concerning the Father, in the second Epistle of Peter: For doing these things you shall not stumble, but there shall be ministered to you an entrance into the eternal kingdom of God (2 Peter 1:10). Concerning the Son, in the Gospel: Deaf and mute spirit, I command you to come out of him, and no more to enter into him (Mark 9:24). And: He commanded the wind and the sea, and there was a great calm (Matthew 8:26). Concerning the Holy Spirit, in Job (Job 38:29): By the Spirit of the Lord ice is given upon the earth. And below: By his command he made the snow, by his power he turned the heaven around in the circuit of his glory (Job 37:6).
CHAPTER 83.
Concerning the common discipline.
The discipline of the Father, the discipline of the Son, the discipline of the Holy Spirit. Concerning the Father, in Solomon: My son, do not neglect the discipline of God, nor faint when you are corrected by him (Proverbs 3:11). Concerning the Son, in the seventeenth psalm (verse 56): Your right hand has upheld me, and your discipline itself will teach me, and your instruction will guide me to the end. Concerning the Holy Spirit, in Solomon: For the Spirit of discipline will flee deceit, and will withdraw himself from thoughts that are without understanding (Wisdom 1:5).
CAPUT XXCIV.
De communi insufflatione.
Insufflat Pater, insufflat Filius, insufflat Spiritus sanctus. De Patre in Genesi: Et fecit Deus hominem ad imaginem suam, et insufflavit in faciem ejus spiritum viae, et factus est homo in animam viventem (Gen. ii, 7). De Filio iu Evangelio: Et insufflavit in faciem discipulorum suorum dicens: Accipite Spiritum sanctum (Joan. XX, 22). De Spiritu sancto in Ezechiele: Hæc dicit Dominus: A quatuor ventis veni, Spiritus, et insuffla super mortuos istos, et reviviscent (Ezech. XXXVII, 9).
CAPUT XXCV.
De communi repletione.
Implet Pater, implet Filius, imp'et Spiritus sanctus. Dc Patre in Jeremia: Haec dicit Dominus Deus Israel: Coelum et terram impleo (Jer. XXIII, 24). De Filio in Apostolo: Dominus autem impleat corda vestra omni opere et sermone bono (II Tim. II, 16). De Spiritu sancto in Actibus: Factus est subito sonus tanquam spiritus validi, et implevit omnem locum in quo erant sedentes (Act. II, 2).
CHAPTER 84.
Concerning the common breathing.
The Father breathes, the Son breathes, the Holy Spirit breathes. Concerning the Father, in Genesis: And God made man in his own image, and breathed into his face the breath of life, and man became a living soul (Gen. 2:7). Concerning the Son, in the Gospel: And he breathed into the faces of his disciples, saying: Receive the Holy Spirit (John 20:22). Concerning the Holy Spirit, in Ezekiel: Thus says the Lord: Come from the four winds, O Spirit, and breathe upon these dead, and they shall live again (Ezek. 37:9).
CHAPTER 85.
Concerning the common filling.
The Father fills, the Son fills, and the Holy Spirit fills. Concerning the Father, in Jeremiah: Thus says the Lord God of Israel: I fill heaven and earth (Jer. 23:24). Concerning the Son, in the Apostle: But may the Lord fill your hearts with every good work and word (2 Tim. 2:16). Concerning the Holy Spirit, in Acts: Suddenly there came a sound as of a mighty spirit, and it filled the whole place where they were sitting (Acts 2:2).
CAPUT XXCVI.
De communi dono.
Donum Dei Patris, donum Filii, donum et Spiritus sancti. De Patre in Apostolo: Gratia salvi facti estis per fidem, et hoc non ex vobis, Dei Donum est (Ephes. ii, 8). De Filio in Salomone: Quia nemo esse potest continens, nisi Deus det; et hoc ipsum sapientiae erat, scire cujus esset hoc donum (Sap. VIII, 2). De Spiritu sancto in Actibus: Pœnitentiam agite, et baptizetur unusquisque in nomine Domini Jesu Christi, et accipietis donum Spiritus sancti (Act. 11. 38).
CAPUT XXCVII.
De communi locutione.
Loquitur Pater, loquitur Filius, loquitur Spiritus sanctus. De Patre in psalmo sexagesimo primo ( Vera. 12): Semel locutus est Deus, duo hæc audivi. Et: Deus locutus est in sancto suo (Paal. CVII, 8). De Filio in Evangelio: Loquente Jesu ad turbas, Ecce mater ejus et fratres foris stabant, quaerentes loqui cum eo (Matth. III, 46). Item ibi: Loquor vo-, bis, et non creditis (Joan. x, 25). De Spiritu sancto in Apostolo: Spiritus est qui loquitur mysteria ( I Cor. XIV, 2).
CHAPTER 86.
Concerning the common gift.
The gift of God the Father, the gift of the Son, and the gift of the Holy Spirit. Concerning the Father, in the Apostle: By grace you have been saved through faith, and this not from yourselves; it is the gift of God (Eph. 2:8). Concerning the Son, in Solomon: Because no one can be continent unless God grants it; and this very thing was part of wisdom, to know whose gift this was (Wis. 8:21). Concerning the Holy Spirit, in the Acts: Repent, and let each one of you be baptized in the name of the Lord Jesus Christ, and you will receive the gift of the Holy Spirit (Acts 2:38).
CHAPTER 87.
Concerning the common speaking.
The Father speaks, the Son speaks, the Holy Spirit speaks. Concerning the Father, in the sixty-first psalm: Once God has spoken; these two things I have heard. And: God has spoken in his holy one (Ps. 62:11; 60:6). Concerning the Son, in the Gospel: While Jesus was speaking to the crowds, behold, his mother and brothers were standing outside, seeking to speak with him (Matt. 12:46). Likewise in the same place: I speak to you, and you do not believe (John 10:25). Concerning the Holy Spirit, in the Apostle: It is the Spirit who speaks mysteries (1 Cor. 14:2).
CAPUT XXCVIII.
De communi retributione.
Relribuet Pater, retribuet Filius, retribuet Spiritus sanctus. De Patre in Apostolo: Si tamen justum est apud Deum retribuere his qui vos tribulant, tribulationem; et vobis qui tribulamini, requicm (II Thes. i, 6). De Filio in Apostolo: Mihi vindictam, ego retribuam, dicit Dominus (Rom. III, 19). De Spiritu sancto in Judicum: Si enim congregaverint se in unum, et venerint ad terminos Jerusalem, et expugnaverint vos, ego mittam Spiritum meum, et retribuet eis quae ipsi retribuerunt vobis.
CAPUT XXCIX.
De communi respectione.
Respicit Pater, respicit Filius, respicit Spiritus Sanctus. De Patrc in Genesi: Respexit Deus in Abel et super mucra ejus: super Cain autem ut munera ejus non respexit (Ced. IV, 4). Dc Filio in Evangelio: Respiciens Je us cogitationes corum, dixit: Quid cogitatis mala in cordibas vestris (Matth. IX, 4)? De Spiritu sancto in Apocalypsi: IIi sunt septem spiritus qui inspiciunt universam terram ( Apoc. v, 6).
CHAPTER 88.
Concerning the common recompense.
The Father will recompense, the Son will recompense, the Holy Spirit will recompense. Concerning the Father, in the Apostle: If indeed it is just with God to recompense tribulation to those who trouble you, and to you who are troubled, rest (2 Thessalonians 1:6). Concerning the Son, in the Apostle: Vengeance is mine, I will recompense, says the Lord (Romans 12:19). Concerning the Holy Spirit, in Judges: For if they gather themselves together as one, and come to the borders of Jerusalem, and besiege you, I will send my Spirit, and he will recompense them what they have recompensed to you.
CHAPTER 89.
Concerning the common regard.
The Father regards, the Son regards, the Holy Spirit regards. Concerning the Father, in Genesis: God regarded Abel and his gifts; but upon Cain, he did not regard his gifts (Genesis 4:4). Concerning the Son, in the Gospel: Jesus, regarding their thoughts, said: Why do you think evil in your hearts (Matthew 9:4)? Concerning the Holy Spirit, in the Apocalypse: These are the seven spirits who look upon the whole earth (Revelation 5:6).
CAPUT XC.
De communi placito.
placuit Patri, placuit Filio, placuit Spiritui sancto. De Patre in Apostolo: Postea quam placuit Deo, qui me segregavit ex utero matris meæ, ut revelaret Filium suum in me (Gal. i, 15). Et in psalmo: Piacult Deo super vitulum novellum cornua producentem et ungulas (Psal. LXVIII, 52). De Filio in psalmo sexagesimo septimo (Vers. 17): Montem in quo placuit Deo habitare in co, etenim Dominus babitabit usque in finem, etc. De Spiritu sancto in Actibus: placuit Spiritui sancto et nobis, nihil amplius oneris imponere vobis (Act. xv, 28), etc.
CAPUT XCI.
De communi intellectu.
Intellectum dat Pater, hoc Filius, hoc Spiritus sanctus. De Patre in psalmo quinto decimo (Vers.7): Benedicam Dominum,qui mihi tribuit intellectum. De Filio in Apostolo: Intel ige quæ dico, dahit enim libi Dominus intellectum (II Tim. II, 7). ne Spiritu sancto ubi supra: Ideo et nos ex qua die audivimus, non cessimus pro vobis orantes et postulantes, ut impleamiti fgnitione voluntatis ejus, in omni sapientia et intellectu spiritali (Col. I, 9).
CHAPTER 90.
Concerning the common good pleasure.
It pleased the Father, it pleased the Son, it pleased the Holy Spirit. Concerning the Father, in the Apostle: After it pleased God, who set me apart from my mother's womb, to reveal his Son in me (Gal. 1:15). And in the Psalm: It pleased God more than a young calf that puts forth horns and hooves (Ps. 68:32). Concerning the Son, in the sixty-seventh Psalm (v. 17): The mountain in which it pleased God to dwell; for indeed the Lord will dwell there even to the end, etc. Concerning the Holy Spirit, in the Acts: It pleased the Holy Spirit and us to impose no further burden upon you (Acts 15:28), etc.
CHAPTER 91.
Concerning the common understanding.
The Father gives understanding, the Son gives this, the Holy Spirit gives this. Concerning the Father, in the fifteenth Psalm (v. 7): I will bless the Lord, who has given me understanding. Concerning the Son, in the Apostle: Understand what I say, for the Lord will give you understanding (2 Tim. 2:7). Concerning the Holy Spirit, in the passage above: Therefore we also, from the day we heard, have not ceased praying and beseeching for you, that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding (Col. 1:9).
CAPUT XCII.
De communi mundatione.
Mandat Pater, mundat Filius, mundat Spiritus sanctus. De Patre in Ezechiele: Et salvos eos facit de universis sedibus suis, in quibus peccaverunt: mundabo eos, et erunt mihi populus, et ego ero eis Deus; servus meus David rex super eos, et pastor crit omnium eorum (Ezech. XXXVII. 23). De Filio in Evangelio: Habens ventilabrum in manu sua, et muudabit aream suam, et congregabit fructum in horrea sua, paleas autem comburet igni inexstinguibili (Matth. III, 12). Et: Caro et sanguis Filii ejus mundat nos ab omni peccato (1 Joan. I, 7). De Spiritu sancto in lsaia: Et mundabit Dominus sordes filiorum ct filiarum Sion, et sanguinem Jerusalem emundabit de medio cjus in sp ritu judicii ct spiritu ardoris (Isai. iv, 4).
CAPUT XCIII.
De communi illuminatione.
Illuminat Pater, illuminat Filius, illuminat Spiritus sanctus. De Patre in psalmo septimo decimo (Vers. 29): Tu illuminabis lucernam meam; Domine Deus meus, illumina tenebras meas. De Filio in Apostolo: Cum autem venerit Dominus, et illuminaverit abscondita tenebrarum, et palam faciet cogitationes cordis eorum (1 Cor. IV, 5). Et iterum: Exsurge qui dormis, et eleva te a mortuis, et illuminabit te Christus (Ephes. v, 19). De Spiritu sancto in Apostolo: Ut fulgeat in eis illuminatio Spiritus sancti (II Cor. IV, 4).
CHAPTER 92.
Concerning the common cleansing.
The Father commands, the Son cleanses, the Holy Spirit cleanses. Concerning the Father in Ezekiel: And he saves them out of all their dwelling places, in which they have sinned: I will cleanse them, and they shall be my people, and I will be their God; my servant David shall be king over them, and he shall be the shepherd of them all (Ezek. 37:23). Concerning the Son in the Gospel: Having his winnowing fan in his hand, and he will cleanse his threshing floor, and gather the fruit into his barns, but the chaff he will burn with unquenchable fire (Matt. 3:12). And: The flesh and blood of his Son cleanses us from all sin (1 John 1:7). Concerning the Holy Spirit in Isaiah: And the Lord will cleanse the filth of the sons and daughters of Zion, and will wash away the blood of Jerusalem from its midst in the spirit of judgment and the spirit of burning (Isa. 4:4).
CHAPTER 93.
Concerning the common illumination.
The Father illuminates, the Son illuminates, the Holy Spirit illuminates. Concerning the Father in the seventeenth psalm (verse 29): You will light my lamp; O Lord my God, illuminate my darkness. Concerning the Son in the Apostle: But when the Lord has come, and has illuminated the hidden things of darkness, and made manifest the thoughts of their heart (1 Cor. 4:5). And again: Arise, you who sleep, and lift yourself up from the dead, and Christ will illuminate you (Eph. 5:19). Concerning the Holy Spirit in the Apostle: That the illumination of the Holy Spirit may shine in them (2 Cor. 4:4).
CAPUT XCIV.
De communi apparitione.
Apparuit Pater, Filius, Spiritus sanctus. De Patre in Aclibus: Deus gloriæ apparuit Patri nostro Abraham cum esset in Mesopotamia (Act. VII, 2). De Filio in Joannis Epistola: Ipse apparuit Filius, ut solvat opcra diaboli (I Joan. in, 8). Ie Spiritu sancto in Job: Et spiritus apparuit in oculis meis: et horruerunt capilli mei, et vultum et speciem non vidi, sed tantum vocem audiebam (Job IV, 15).
CAPUT XCY.
De communi veritate.
Veritas Pater, veritas Filius, hoc et Spiritus sanctus. De Patre in psalmo tricesimo (Vera. 6): Redemisti me, Domine Deus veritatis. In manus tuas, Domine, commendo spiritum meum. De Filio in Evangelio: Ego sum via, veritas, et vita (Joan. XIV, 6). Item ipse ad Patrem: Sermo tuus veritas est (Joan. XVII, 17). De Spiritu sancto in Epistola Joannis: Spiritus est veritas (I Joan. v, G).
CHAPTER 94.
Concerning the common appearing.
The Father appeared, the Son, the Holy Spirit. Concerning the Father in the Acts: The God of glory appeared to our father Abraham when he was in Mesopotamia (Acts 7:2). Concerning the Son in the Epistle of John: The Son himself appeared, that he might destroy the works of the devil (1 John 3:8). Concerning the Holy Spirit in Job: And a spirit appeared before my eyes, and the hair of my head stood up, and I did not see a face or a form, but I only heard a voice (Job 4:15).
CHAPTER 95.
Concerning the common truth.
The Father is truth, the Son is truth, and so too the Holy Spirit. Concerning the Father in the thirtieth psalm (verse 6): You have redeemed me, O Lord God of truth. Into your hands, O Lord, I commend my spirit. Concerning the Son in the Gospel: I am the way, the truth, and the life (John 14:6). Likewise he says to the Father: Your word is truth (John 17:17). Concerning the Holy Spirit in the Epistle of John: The Spirit is truth (1 John 5:6).
CAPUT XCVI.
De communi mandato.
Mandat Pater, mandat Filius, hoc et Spiritus sanctus. De Patre in psalmo sexagesimo septimo (Vers. 29): Manda, Deus, virtuti lux. Et mandavit in aeternum testamentum suum (Psal. CX, 9). De Filio in Evangelio: Hæc mando, ut diligatis invicem (Joan. xv, 17). De Spiritu sancto, in Isaia: Verumtamen legitima mea custodite, quae ego mando vobis de Spiritu meo. dicit Doininus.
CAPUT XCVII.
De communi inspiralione.
Inspirat Pater, inspirat Filius, et Spiritus sanctus. De Patre in libro Job: Spiritus qui fecit me, et inspiratio omnipotentis Dei qui docet me (Job XXXII, 8). De Filio in psalmo septimo decimo (Vers. 14): Ab increpalione tua, Domine, ab inspiratione spiritus iræ tuae. De Spiritu sancto in Evangelio: Spiritus ubi vult spirat, et vocem ejus audis (Joan. III, 8). etc.
CAPUT XCVIII.
De communi significatione.
CHAPTER 96.
Concerning the common command.
The Father commands, the Son commands, and the Holy Spirit also commands. Concerning the Father in the sixty-seventh psalm (v. 29): Command, O God, with power. And he has commanded his covenant forever (Ps. 110:9). Concerning the Son in the Gospel: This I command, that you love one another (John 15:17). Concerning the Holy Spirit, in Isaiah: Nevertheless keep my statutes, which I command you concerning my Spirit, says the Lord.
CHAPTER 97.
Concerning the common breathing.
The Father breathes, the Son breathes, and the Holy Spirit breathes. Concerning the Father in the book of Job: The Spirit who made me, and the breath of the almighty God who teaches me (Job 32:8). Concerning the Son in the seventeenth psalm (v. 14): From your rebuke, O Lord, from the breath of the spirit of your anger. Concerning the Holy Spirit in the Gospel: The Spirit breathes where it wills, and you hear its voice (John 3:8). etc.
CHAPTER 98.
Concerning the common meaning.
Significal Pater, significat Filius, hoc et Spirilus sanctus. De Patre in psalmo quinquagesimo nono (Yers. 6): Deus, repulisti nos, et deduxisti nos. Et infra: Dedisti metuentibus te significationem, ut fugiant a facio arcus. De Filio in Apocalypsi: Apocalypsis Jesu Christi, quam dedit illi Deus ostendere servis suis, et significavit, mittens per angelum suum servo suo Joanni (Apoc. I, 1). De Spiritu sancto a I Hebræos: Non sine sanguine, quem offert pro se et pro populi ignorantia, significante hoc Spiritu sancto (Hebr. II, 7).
CAPUT XCIX.
De communi evangelizatione.
Evangelium Dei Patris, Evangelium Filii, Evangeliucn Spiritus sancti. De Patre ad Timotheum: Et si quid aliud lanæ doctrinae adversatur, quæest secundum Evangelium gloriae beati Dei (I Tim. I, 10). De Filio ad Ephesios: Interficiens inimicitiam in semetipso, et veniens evangelizavit pacem (Eph s. II, 16). Item ibi: Testis enim mihi est Deus, cui servio in spiritu meo in Evangelio Filii cjus (Rom. I, 9). De Spirilu sancto in Epistola Petri: Vobis autem monstraverunt haec, qui vobis evangelizaverunt in Spiritu sancto (1 Petr. I, 12).
The Father signifies, the Son signifies, and the Holy Spirit also signifies. Concerning the Father in the fifty-ninth psalm (v. 6): O God, you have cast us off and driven us away. And below: You have given a sign to those who fear you, that they may flee from the face of the bow. Concerning the Son in the Apocalypse: The revelation of Jesus Christ, which God gave to him to show to his servants, and he signified it, sending it by his angel to his servant John (Apoc. 1:1). Concerning the Holy Spirit, from Hebrews: Not without blood, which he offers for himself and for the people's ignorance, the Holy Spirit signifying this (Hebr. 11:7).
CHAPTER 99.
Concerning the common evangelization.
The Gospel of God the Father, the Gospel of the Son, the Gospel of the Holy Spirit. Concerning the Father, to Timothy: And if there is any other thing that is contrary to sound doctrine, which is according to the Gospel of the glory of the blessed God (1 Tim. 1:10). Concerning the Son, to the Ephesians: Destroying enmity in himself, and coming he evangelized peace (Eph. 2:16). Likewise in the same place: For God is my witness, whom I serve in my spirit in the Gospel of his Son (Rom. 1:9). Concerning the Holy Spirit in the Epistle of Peter: But these things have been shown to you by those who evangelized you in the Holy Spirit (1 Petr. 1:12).
CAPUT C.
Ubi illuxit Trinitas.
Illuxit Pater, illuxit Filius, illuxit Spiritus sanctus, Dc Patre in Apostolo: Deus autem qui dixit de tenebris lumen splendescerc, illuxit in cordibus vestris (II Cor. IV, 6). De Filio in psalmo centesimo septimo decimo (Vers. 26, 27): Benedictus qui venit in nomine Domini, Deus Dominus, et illuxit nobis. De Spiritu sancto in propheta: Non abscondetur ultra facies mea ab eis, pro eo quod illuxit Spiritus meus super universam domum Israel, dicit Dominus (Ezech. XXXIX, 29).
CHAPTER 100
Where the Trinity has shone forth.
The Father has shone forth, the Son has shone forth, the Holy Spirit has shone forth. Concerning the Father, in the Apostle: But God, who said that light should shine out of darkness, has shone in your hearts (2 Cor. 4:6). Concerning the Son, in the one hundred seventeenth psalm (vv. 26–27): Blessed is he who comes in the name of the Lord; the Lord is God, and he has shone upon us. Concerning the Holy Spirit, in the prophet: My face shall no longer be hidden from them, because my Spirit has shone upon the whole house of Israel, says the Lord (Ezek. 39:29).