Prophecy was not only from the Father and the Son but also from the Spirit; the authority and operation of the latter on the apostles is signified to be the same as Theirs; and so we are to understand that there is unity in the three points of authority, rule, and bounty; yet need no disadvantage be feared from that participation, since such does not arise in human friendship. Lastly, it is established that this is the inheritance of the apostolic faith from the fact that the apostles are described as having obeyed the Holy Spirit.
143. Take, O sacred Emperor, another strong instance in this question, and one known to you: |In many ways and in divers manners, God spake to the fathers in the prophets.| And the Wisdom of God said: |I will send prophets and apostles.| And |To one is given,| as it is written, |through the Spirit, 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 the one Spirit; to another, the working of miracles; to another, prophecy.| Therefore, according to the Apostle, prophecy is not only through the Father and the Son, but also through the Holy Spirit, and therefore the office is one, and the grace one. So you find that the Spirit also is the author of prophecies.
144. The apostles also said: |It seemed good to the Holy Spirit and to us.| And when they say, |It seemed good,| they point out not only the Worker of the grace, but also the Author of the carrying out of that which was commanded. For as we read of God: |It pleased God;| so, too, when it is said that, |It seemed good to the Holy Spirit,| one who is master of his own power is portrayed.
145. And how should He not be a master Who speaks what He wills, and commands what He wills, as the Father commands and the Son commands? For as Paul heard the voice saying to him, |I am Jesus, Whom thou persecutest,| so, too, the Spirit forbade Paul and Silas to go into Bithynia. And as the Father spake through the prophets, so, too, Agabus says concerning the Spirit: |Thus saith the Holy Spirit, Thus shall the Jews in Jerusalem bind the man, whose is this girdle.| And as Wisdom sent the apostles, saying, |Go ye into all the world and preach the Gospel,| so, too, the Holy Spirit says: |Separate Me Barnabas and Saul for the work whereunto I have called them.| And so being sent forth by the Holy Spirit, as the Scripture points out farther on, they were distinguished in nothing from the other apostles, as though they were sent in one way by God the Father, in another way by Spirit.
146. Lastly, Paul having been sent by the Spirit, was both a vessel of election on Christ's part, and himself relates that God wrought in him, saying: |For He that wrought for Peter unto the apostleship of the circumcision, wrought for me also unto the Gentiles.| Since, then, the Same wrought in Paul Who wrought in Peter, it is certainly evident that, since the Spirit wrought in Paul, the Holy Spirit wrought also in Peter. But Peter himself testifies that God the Father wrought in him, as it is stated in the Acts of the Apostles that Peter rose up and said to them: |Men and brethren, ye know that a good while ago God made choice amongst us that the Gentiles should hear the word of the Gospel from my mouth.| See, then, in Peter God wrought the grace of preaching. And who would dare to deny the operation of Christ in him, since he was certainly elected and chosen by Christ, when the Lord said: |Feed My lambs.|
147. The operation, then, of the Father, the Son, and the Holy Spirit is one, unless perchance you, who deny the oneness of the same operation upon the Apostle, think this; that the Father and the Spirit wrought in Peter, in whom the Son had wrought, as if the operation of the Son by no means sufficed for him to the attainment of the grace. And so the strength of the Father, of the Son, and of the Holy Spirit being as it were joined and brought together, the work was manifold, lest the operation of Christ alone should be too weak to establish Peter.
148. And not only in Peter is there found to be one operation of the Father, the Son, and the Holy Spirit, but also in all the apostles the unity of the divine operation, and a certain authority over the dispensations of heaven. For the divine operation works by the power of a command, not in the execution of a ministry; for God, when He works, does not fashion anything by toil or art, but |He spake and they were made.| He said, |Let there be light, and there was light,| for the effecting of the work is comprised in the commandment of God.
149. We can, then, easily find, if we will consider, that this royal power is by the witness of the Scriptures attributed to the Holy Spirit; and it will be made clear that all the apostles were not only disciples of Christ, but also ministers of the Father, the Son, and the Holy Spirit. As also the teacher of the Gentiles tells us, when he says: |God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers; then miracles, the gift of healings, helps, governments, divers kinds of tongues.|
150. See, God set apostles, and set prophets and teachers, gave the gift of healings, which you find above to be given by the Holy Spirit; gave divers kinds of tongues. But yet all are not apostles, all are not prophets, all are not teachers. Not all, says he, have the gift of healings, nor do all, says he, speak with tongues. For the whole of the divine gifts cannot exist in each several man; each, according to his capacity, receives that which he either desires or deserves. But the power of the Trinity, which is lavish of all graces, is not like this weakness.
151. Lastly, God set apostles. Those whom God set in the Church, Christ chose and ordained to be apostles, and sent them into the world, saying: |Go ye into all the world, and preach the Gospel to the whole creation. He that shall believe and be baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe. In My Name shall they cast out devils, they shall speak with new tongues, they shall take up serpents, and if they shall drink any deadly thing, it shall not hurt them, they shall lay hands on the sick, and they shall recover.| You see the Father and Christ also set teachers in the Churches; and as the Father gives the gift of healings, so, too, does the Son give; as the Father gives the gift of tongues, so, too, has the Son also granted it.
152. In like manner we have heard also above concerning the Holy Spirit, that He too grants the same kinds of graces. For it is said: |To one is given through the Spirit the gift of healings, to another divers kinds of tongues, to another prophecy.| So, then, the Spirit gives the same gifts as the Father, and the Son also gives them. Let us now learn more expressly what we have touched upon above, that the Holy Spirit entrusts the same office as the Father and the Son, and appoints the same persons; since Paul said: |Take heed to yourselves, and to all the flock in the which the Holy Spirit has made you overseers to rule the Church of God.|
153. There is, then, unity of authority, unity of appointment, unity of giving. For if you separate appointment and power, what cause was there [for maintaining] that those whom Christ appointed as apostles, God the Father appointed, and the Holy Spirit appointed? unless, perhaps, as if sharing a possession or a right, They, like men, were afraid of legal prejudice, and therefore the operation was divided, and the authority distributed.
154. These things are narrow and paltry, even between men, who for the most part, although they do not agree in action, yet agree in will. So that a certain person being asked what a friend is, answered, |A second self.| If, then, a man so defined a friend as to say, he was a second self, that is to say, through a oneness of love and good-will, how much more ought we to esteem the oneness of Majesty, in the Father, the Son, and the Holy Ghost, when by the same operation and divine power, either the unity, or certainly that which is more, the tautotes, as it is called in Greek, is expressed, for tauto signifies |the same,| so that the Father, the Son, and the Holy Spirit have the same; so that to have the same will and the same power does not arise from the affection of the will, but inheres in the substance of the Trinity.
155. This is the inheritance of apostolic faith and devotion, which one may observe also in the Acts of the Apostles. Therefore Paul and Barnabas obeyed the commands of the Holy Spirit. And all the apostles obeyed, and forthwith ordained those whom the Spirit had ordered to be separated: |Separate Me,| said He, |Barnabas and Saul.| Do you see the authority of Him Who commands? Consider the merit of those who obey.
156. Paul believed, and because he believed he cast off the zeal of a persecutor, and gained a crown of righteousness. He believed who used to make havoc of the Churches; but being converted to the faith, he preached in the Spirit that which the Spirit commanded. The Spirit anointed His champion, and having shaken off the dust of unbelief, presented him as an insuperable conqueror of the unbelievers to various assemblies of the ungodly, and trained him by many sufferings for the prize of his high calling in Christ Jesus.
157. Barnabas also believed, and obeyed because he believed. Therefore, being chosen by the authority of the Holy Spirit, Which came on him abundantly, as a special sign of his merits, he was not unworthy of so great a fellowship. For one grace shone in these whom one Spirit had chosen.
158. Nor was Paul inferior to Peter, though the latter was the foundation of the Church, and the former a wise builder knowing how to make firm the footsteps of the nations who believed; Paul was not, I say, unworthy of the fellowship of the apostles, but is easily comparable with the first, and second to none. For he who knows not that he is inferior makes himself equal.