These are the sorts of absurdities that you run up against when you speak of God as a dyad. But if God is Trinity, which he actually is, and a Trinity which has been shown to be indivisible and not dissimilar to itself (ouk anomios),47 then its holiness must be one, and its eternity one, and its immutable nature. The faith in the Trinity, which has been handed down to us, is one, and it is this faith which unites us to God, whereas anyone who takes anything away from the Trinity and is baptized in the name of the Father only, or in the name of the Son only, or in the name of the Father and the Son apart from the Spirit, receives nothing but remains empty and unsanctified – both he and the one who appears to be administering the consecration. After all, it is a consecration in the Trinity! Likewise, the one who divides the Son from the Father or demotes the Spirit to the level of creatures has neither the Son nor the Father but is godless and worse than an unbeliever (1 Tim 5:8) and anything but a Christian. And this just and right, for as the baptism given in the Father and the Son and the Holy Spirit is one and the faith in the Trinity is one, as the apostle says (Eph 4:5), so the Holy Trinity, which is identical with itself and united with itself, ahs nothing of what is originated within it. This is the indivisible unity of the Trinity and faith in this Trinity is one.
But if, according to the invention of you Tropici, it is not actually so, and you have been induced by your dreams to say, that the Holy Spirit is a creature, then your faith is no longer one and neither is your baptism one but two – one of them being in the Father and the Son, and another in an angle who is a creature. But at this point nothing is left secure48 for you and nothing true. For what kind of communion can there be between an originated being and the Creator?49 Or what kind of oneness can there be between the creatures below and the Word who has made them? The blessed Paul, who knew this, did not divided the Trinity, as you do, but taught its unity when he wrote to the Corinthians about the spiritual gifts and summed them all up by referring them to the one God and Father, saying: “There are different fits but the same Spirit; there are different forms of service but the same God who works all of them in everyone” (1 Cor 12:4-6). For that which the Sprit imparts to each is provided from the Father through the Son. Everything that belongs to the Father belongs to the Son (Jn 16:15, 17:10); thus, what is given by the Son in the Spirit are the Father’s gifts. And when the Spirit is in us, the Word who gives the Spirit is also in us, and the Father is in the Word. So it is that “I and my Father will come and make our dwelling in him” (Jn 14:23), as it is said. For where the light is, there is the radiance; and where the radiance is, where is its active energy (energeia) and luminous grace. Paul taught this again when he wrote back to the Corinthians and said, in his second epistle: “The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with you all” (2 Cor 13:13). For the gift and the grace that is given are given in the Trinity: from the Father, through the Son, in the Holy Spirit. Just as the grace that is given is from the Father and through the Son, so there would be among us no communion in the gift except in the Holy Spirit. For it is by our participation in the Spirit that we have the love of the Father and the grace of the Son and the communion of the Spirit itself.
你，特以皮西，的发明还不止这样。你被你自己的白日梦所诱导，竟敢说圣灵是一个被造之物。那么你的信仰就不再是一个，你的浸礼也不再是一个，而是两个—一个在父和子里面，另一个在那个是被造之物的天使里。此时此刻，你再也没有什么可以狡辩的。因为，有起源的和造物主间有什么可以交流的？在那些在下的被造之物和造它们的道间能够合一吗？你也知道，有福的保罗，因为认识了这点，就不敢拆散三位一体，反而在写信给哥林多人的时候，教导它的合一。当论及圣灵的恩赐并把它们归于一位神与父的时候，他说，“恩赐原有分别，圣灵却是一位。职事也有分别，主却是一位。”（林前12：4-6）。因为凡是圣灵所赐个我们每一个人的，都是父所预备，借由子赐给我们的。父所有的一切，也都是子的（约翰16：15，17：10）；故此，凡子在圣灵里赐给我们的，都是父的恩赐。而当圣灵在我们里面的时候，那位赐下圣灵的道也在我们里面，父则在道里面。也就是，“我和我的父必会一同来安家在祂里面”（约翰14：23，译者：根据英文重译）所说的。因为光在那里，光辉就在那里；光辉在那里，那里就有活生生的能量（active energy -energeia）和光照的恩典。保罗当他再次在第二封写信给哥林多人的信里面教导：“愿主耶稣基督的恩典、神的慈爱、圣灵的交通，常与你们众人同”（林后13：13，译者：根据英文重译）。因为赐下的恩赐和恩典，乃是在三位一体里面赐的：从父，经由子，在圣灵里。就如同赐下的恩典是从父，经由子赐下的，若是没有圣灵，那么在我们之间就没有交通。因为，乃是借由我们在圣灵里的有份，我们得到父的爱，子的恩典，和与圣灵的交通。
Thus, it has been shown that the activity (energeia) of the Trinity is one. For the apostle does not mean that what is given by each [of the Trinity] is different and separate but rather that what is given is given in Trinity, and it is all from the one God. How then is it not outright impiety against the Son himself to call a creature one who, far from being a creature, is united to the Son just as the Son is united to the Father, and who is glorified with the Father and the Son50 and confessed as God theologoumenon) along with the Word, and who activates (energoun) everything that is worked by the Father through the Son? For there is nothing which is not brought into being and actuated through the Word, in the Spirit.
This is what it sung in the psalms: “By the word of the Lord, the heavens were established and by the breath (pnuemati) of his mouth all their power” (Ps 33:6).51 And in the one-hundred-and-forty-seventh psalm: “He will send his word and melt them; he will pour forth his spirit and the waters will flow” (Ps 147:18). And we are justified, as the apostle says, “in the name of our Lord Jesus Christ and in the Spirit of our Lord” (1 Cor 6:11). The Spirit indeed is inseparable from the Word. So when the Lord says, “I and the Father will come” (Jn 14:23) the Spirit also comes with them and dwells in us no differently than the Son, as Paul writes to the Ephesians: “that he may grant you in accord with the riches of his glory to be strengthened with power through his Spirit in the inner self, and that Christ may dwell [in your hearts through faith’” (Eph 3:16-17). But if the Son is in us, so is the Father, as the Son says: “I am in the Father and the Father in me” (Jn 14:10). So when the Word comes to the prophets, they prophesy in the Holy Spirit itself. Therefore, when Scripture says, “the Word of the Lord came” to a certain prophet, it indicates that he is prophesying in the Holy Spirit. In Zechariah it is written, “Only receive my words and my ordinances, which I decree in my spirit to my servants, the prophets” (Zech 1:6). And when rebuking the people, a little later on, he said: “They have made their hearts disobedient so as not to hear my laws and the words which the Lord of hosts has sent by his spirit through the former prophets” (Zech 7:12). In Acts, Peter said, “Brothers, the Scriptures which the Holy Spirit had spoken beforehand had to be fulfilled” (Acts 1:16). And the apostles cried out together: “Master, who has made heaven and earth and sea and all that is in them who spoke by the holy spirit through the mouth of your child, our father David” (Acts 4:24-25). And when Paul was in Rome, he spoke boldly to the Jews who approached him, saying, “Well did the holy spirit speak to your fathers through Isiah the prophet” (Acts 28:25). To Timothy, he wrote, “the Spirit say explicitly that in the last times some will turn assay from the sound faith by paying attention to deceitful spirits” (1 Tim 4 :1). Therefore, when the Spirit is said to be in someone, it is understood that the Word is in that person, giving the Sprit. So then the prophecy was being fulfilled, “I will pour out my spirit upon all flesh (Joel 2:28), Paul said, “according to the support of the Spirit of Jesus Christ which is in my” (Phil 1:19). And to the Corinthians, he wrote, “Are you looking for proof of Christ speaking in me?”(2 Cor 13:3). But if it was Christ who was speaking in him, then clearly the Sprit that was speaking in him was Christ’s Spirit. So when Christ was speaking n him, he again said, in Acts, “But, now compelled by the Sprit, I am going to Jerusalem. What will happen to me there I do not know, except that in one city after another the holy Sprit has been testifying to me that imprisonment and hardships awaits me” (Acts 20:22-23).
Therefore, when the saints52 say, “Thus says the Lord,” they are not speaking otherwisethan in the Holy Spirit; and, speaking in the Holy Spirit, they speak these things in Christ. When Agabus says, in Acts, “Thus says the Holy Sprit” (Acts 21:11), this does not happen otherwise than by the Word’s coming to him and it is thereby that the Spirit enables him to speak in the Spirit and to testify to what is about to happen to Paul in Jerusalem. Certainly, when the Spirit gave testimony to Paul (cf. Acts 20:23), Christ himself was speaking in Paul, insofar as the testimony issued from the Spirit of the Word. Thus it was that when the Word came to the holy Virgin May, the Spirit also entered with him (cf. Lk 1:35), and the Word in the Spirit, fashioned and jointed a body to himself, wishing to unite creation to the Father and to offer it to the Father through himself and to reconcile all things in his body, “making peace among the things of heaven and the things of eath” (cf. Col 1:20).