Chapter XIV.

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

94. God, then, is One, without violation of the majesty of the eternal Trinity, as is declared in the instance set before us. And not in that place alone do we see the Trinity expressed in the Name of the Godhead; but both in many places, as we have said also above, and especially in the epistles which the Apostle wrote to the Thessalonians, he most clearly set forth the Godhead and sovereignty of the Father, the Son, and the Holy Spirit. For you read as follows: “The Lord make you to increase and abound in love one toward another, and toward all men, as we also do toward you, to the stablishing of your hearts without blame in holiness before God and our Father at the coming of the Lord Jesus.”575    1 Thess. iii. 12, 13.

95. Who, then, is the Lord Who makes us to increase and abound before God and our Father at the coming of the Lord Jesus? He has named the Father and has named the Son; Whom, then, has he joined with the Father and the Son except the Spirit? Who is the Lord Who establishes our hearts in holiness. For holiness is a grace of the Spirit, as, too, is said farther on: “In holiness of the Spirit and belief of the truth.”576    2 Thess. ii. 13.

96. Who, then, do you think is here named Lord, except the Spirit? And has not God the Father been able to teach you, Who says: “Upon Whomsoever thou shalt see the Spirit descending and abiding upon Him, this is He Who baptizeth in the Holy Spirit”?577    S. John i. 33. For the Spirit descended in the likeness of a dove,578    S. Luke iii. 22. that He might both bear witness to His wisdom, and perfect the sacrament of the spiritual laver, and show that His working is one with that of the Father and the Son.

97. And that you should not suppose that anything had fallen from the Apostle by oversight, but that he knowingly and designedly and inspired by the Spirit designated Him Lord, Whom he felt to be God, he repeated the same in the second Epistle to the Thessalonians, saying: “But the Lord direct your hearts in the love of God and in the patience of Christ.”579    2 Thess. iii. 5. If love be of God and patience of Christ, it ought to be shown Who is the Lord Who directs, if we deny that the direction is of the Holy Spirit.

98. But we cannot deny it, since the Lord said of Him: “I have yet many things to say unto you, but ye cannot bear them now. But when He, the Spirit of Truth, shall come, He will lead you into all truth.”580    S. John xvi. 12, 13. And David says of Him: “Thy good Spirit shall lead me into the right way.”581    Ps. cxliii. [cxlii.] 10.

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

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

101. But if you require the plain statement of the words in which Scripture has spoken of the Spirit as Lord, it cannot have escaped you that it is written: “Now the Lord is the Spirit.”582    2 Cor. iii. 17. Which the course of the whole passage shows to have been certainly said of the Holy Spirit. And so let us consider the apostolic statement: “As often as Moses is read,” says he, “a veil is laid over their heart; but when they shall be turned to the Lord, the veil shall be taken away. Now the Lord is the Spirit; but where the Spirit of the Lord is, there is liberty.”583    2 Cor. iii. 15–17.

102. So he not only called the Spirit Lord, but also added: “But where the Spirit of the Lord is, there is liberty. So we all with unveiled face, reflecting the glory of the Lord, are formed anew into the same image from glory to glory, as from the Lord the Spirit;”584    2 Cor. iii. 17, 18. that is, we who have been before converted to the Lord, so as by spiritual understanding to see the glory of the Lord, as it were, in the mirror of the Scriptures, are now being transformed from that glory which converted us to the Lord, to the heavenly glory. Therefore since it is the Lord to Whom we are converted, but the Lord is that Spirit by Whom we are formed anew, who are converted to the Lord, assuredly the Holy Ghost is pointed out, for He Who forms anew receives those who are converted. For how should He form again those whom He had not received.

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

CAPUT XIV.

Praeter superiora testimonia, alios locos ad probandum trium personarum imperium afferri posse. Afferuntur duo ex epistolis ad Thessalon. et iisdem Spiritui dominatum sicut et aliis personis arrogari, aliorum Scripturae textuum collatione ostenditur. Demum citato alio ex altera ad Corinth. adhuc expressiore loco, et Dominum Spiritum esse, et ubi sit Dominus, Spiritum esse colligitur.

94, [Alias cap. XV.] Unus ergo Deus, salva majestate Trinitatis aeternae, sicut proposito 685 declaratur exemplo. Nec eo tamen solo loco Trinitatem videmus nomine divinitatis expressam, sed cum 0799C plerisque locis, sicut et supra diximus, tum maxime in his epistolis quas ad Thessalonicenses Apostolus scripsit, divinitatem atque dominatum Patris et Filii et Spiritus sancti evidentissime declaravit. Sic enim habes: Vos autem Dominus multiplicet, et abundare faciat in charitate invicem et in omnes, sicut et nos in vobis, ad confirmanda corda vestra sine querela in sanctificatione coram Deo et Patre nostro in adventu Domini Jesu (I Thess. III, 12, 13).

95. Quis est igitur Dominus, qui multiplicet nos, et abundare faciat coram Deo et Patre nostro in adventu Domini Jesu? Patrem dixit, et Filium dixit: quem ergo cum Patre et Filio praeter Spiritum junxit? Quis est Dominus qui corda nostra in sanctificatione confirmet? Sanctificatio enim gratia spiritalis 0799D est, sicut et infra dixit: In sanctificatione Spiritus, et fide veritatis (II Thess. II, 12).

96. Quem putatis ergo hic Dominum, praeter Spiritum nuncupatum? Nec Deus Pater docere vos potuit, qui ait: Super quem videris Spiritum descendentem et manentem super eum, hic est qui baptizat in Spiritu sancto (Joan. I, 33)? Descendit enim Spiritus 0800A in specie columbae (Luc. III, 22); ut et sapientiae testimonium ferret, et sacramentum lavacri spiritalis impleret, et unius se cum Patre et Filio operationis ostenderet.

97. Ac ne per imprudentiam aliquid excidisse Apostolo judicetis, sed scientem prudentemque et sancto infusum Spiritu significasse Dominum, quem Deum sentiebat, etiam in secunda ad Thessalonicenses epistola hoc idem repetivit dicens: Dominus autem dirigat corda vestra in dilectione Dei, et patientia Christi (II Thess. III, 5). Si dilectio Dei est, et Christi patientia, quis est dominus qui dirigat, debet ostendi, si directionem sancti Spiritus denegamus.

98. Sed negare non possumus, quoniam de ipso Dominus dixit: Adhuc multa habeo vobis dicere, sed 0800B non potestis illa portare modo. Cum autem venerit ille Spiritus veritatis, deducet vos in omnem veritatem (Joan. XVI, 12, 13). Et David de ipso dicit: Spiritus tuus bonus deducet me in viam rectam (Psal. CXLII, 10).

99. [Alias cap. XVI.] Vide quid de Spiritu sancto vox Dominica resultaverit. Filius Dei venit, et quia nondum infuderat Spiritum, parvulos quosdam nos degere sine Spiritu declaravit. Spiritum dixit esse venturum, qui faceret ex parvulis fortiores, incremento videlicet spiritalis aetatis. Quod ideo posuit, non quo virtutem Spiritus anteferret, sed ut in cognitione Trinitatis ostenderet plenitudinem esse virtutis.

100. Necesse est igitur aut quartum aliquem dicatis, 0800C quem sentire praeter Spiritum debeatis: aut certe non alium Dominum judicetis, nisi Spiritum designatum.

101. Quod si evidentem conceptionem verborum exigitis, quibus Dominum Spiritum Scriptura memoraverit, nec id latere vos potuit; 686 quia scriptum est: Dominus autem Spiritus est (II Cor. III, 17). Quod utique dictum de Spiritu sancto totius series lectionis ostendit. Et ideo Apostolica consideremus eloquia: Quoties legitur Moyses, inquit, velamen positum est super cor eorum: cum vero conversi fuerint ad Dominum, auferetur velamen. Dominus autem Spiritus est: ubi autem Spiritus Domini, ibi libertas (Ibid., XV, 16).

102. Non solum itaque Spiritum dominum dixit, 0800D sed etiam addidit: Ubi autem Spiritus Domini, ibi libertas. Nos itaque omnes revelata facie gloriam Domini speculantes, ad eamdem imaginem reformamur a gloria in gloriam, sicut a Domini Spiritu (Ibid., 18), hoc est, qui ad Dominum sumus ante conversi, ut spiritali intellectu quasi in quodam speculo Scripturarum Domini gloriam videremus, nunc ab 0801A hac gloria quae nos convertit ad Dominum, in illam coelestem gloriam reformamur. Ergo cum Dominus sit ad quem convertimur, Dominus autem Spiritus sit a quo reformamur, qui conversi ad Dominum sumus, Dominus utique Spiritus sanctus est designatus; ipse enim conversos suscipit, qui reformat. Nam quomodo quos non susceperat, reformaret?

103. Quamquam quid expressionem quaerimus vocis, ubi expressionem cernimus unitatis? Nam etsi Dominum Spiritumque distinguas; negare tamen non potes quia ubi Dominus, ibi et Spiritus: et qui fuerit conversus ad Dominum, erit conversus ad Spiritum. Si litteram calumniaris, unitatem non inficiaris: si unitatem vis secernere, potestatis Dominum ipsum Spiritum confiteris.