24. For I think that the expression ‘Spirit of God’ was used with respect to Each, lest we should believe that the Son was present in the Father or the Father in the Son in a merely corporeal manner, that is, lest God might be thought to abide in one position and exist nowhere else apart from Himself. For a man or any other thing like him, when he is in one place, cannot be in another, because what is in one place is confined to the place where it is: his nature cannot allow him to be everywhere when he exists in some one position. But God is a living Force, of infinite power, present everywhere and nowhere absent, and manifests His whole self through His own, and signifies that His own are naught else than Himself, so that where they are He may be understood to be Himself. Yet we must not think that, after a corporeal fashion, when He is in one place He ceases to be everywhere, for through His own things He is still present in all places, while the things which are His are none other than His own self. Now these things have been said to make us understand what is meant by ‘nature.’

24. Cur uterque dictus sit Spiritus.---Namque idcirco dictum existimo in utroque Spiritus Dei, ne secundum corporales modos ita inesse Filium in Patre vel Patrem in Filio crederemus: scilicet ne loco Deus manens, nusquam alibi exstare videretur a sese. Homo enim, aut aliquid aliud ei simile, cum alicubi erit, tamen alibi non erit: quia id, quod est illic, continetur ubi fuerit: infirma ad id natura ejus, ut ubique sit, qui insistens alicubi sit. Deus autem immensae virtutis vivens potestas, quae nusquam non adsit, nec desit usquam, se omnem per sua edocet, et sua non aliud quam se esse significat: ut ubi 0253C sua insint, ipse esse intelligatur. Non autem corporali 0254A modo, cum alicubi insit, non et ubique esse credatur: cum per sua in omnibus esse non desinat; non aliud autem sint, quam quod est ipse, quae sua sunt. Et haec quidem ad naturae intelligentiam dicta sunt.