of the Old Testament together in the Holy is love." Here, manifestly, he has called
ST. AUGUSTIN. [Book XV.
216 THE WORKS OF said, '' The Law and the Prophets were until John;''* and, *' On these two commandments hang all the Law and the Prophets.''5 Here, certainly, that is specially called the Law which was from Mount Sinai. And the Psalms, too, are signified under the name of the Prophets; and yet in another place the Saviour Himself says, *' All things must needs be fulfilled, which are written in the Law, and the Prophets, and the Psalms concerning me.''® Here, on the other side, He meant the name of Prophets to be taken as not including the Psalms. Therefore the Law with the Prophets and the Psalms taken together is called the Law universally, and the Law is also specially so called which was given by Moses. Likewise the Prophets are so called in common together with the Psalms, and they are also specially so called exclusive of the Psalms. And many other instances might be adduced to teach us, that many names of things are both put universally, and also specially applied to particular things, were it not that a long discourse is to be avoided in a plain case. I have said so much, lest any one should think that it was therefore unsuitable for us to call the Holy Spirit Love, because both God the Father and God the Son can be called Love.
equivalent to all, as wisdom itself; and should be so contained in the nature of each, as that He who has it is that which He has, as being an unchangeable and simple substance. If all this, then, has been understood, and so far as is granted to us to see or conjecture in things so great, has been made patently true,
I know not why both the Father and the Son and the Holy Spirit should not be called 'Love, and all together one love, just as both 'the Father and the Son and the Holy Spirit is called Wisdom, and all together not three, but one wisdom. For so also both the Father
' is God, and. the Son God, and the Holy Ghost
God, and all three together one God,
And yet it is not to no purpose that | in this Trinity the Son and none other is
| called the Word of God, and the Holy Spirit
- and none other the Gift of God, and God the
Father alone is He from whom the Word is _born, and from whom the Holy Spirit princi- ) pally proceeds. And therefore I have added the word principally, because we find that the i ee
- Holy Spirit proceeds from the Son also.
But thé Father gave Him this too, not as to one already existing, and not yet having it; but whatever He gave to the only-begotten Word, He gave by begetting Him. Therefore He so begat Him as that the common Gift should proceed from Him also, and the Holy Spirit should be the Spirit of both. This distinction, then, of the inseparable Trinity is not to be merely accepted in passing, but to be carefully considered; for hence it was that the Word of God was specially called also the Wisdom of God, although both Father and 'Holy Spirit are wisdom. of the three is to be specially called Love, 'what more fitting than that it should be the
31. As, then, we call the only Word of God specially by the name of Wisdom, although universally both the Holy Spirit and the Father Himself is wisdom; so the Holy Spirit is specially called by the name of Love, although universally both the Father and the Son are love. But the Word of God, z.e. the only-begotten Son of God, is expressly called the Wisdom of God by the mouth of the apostle, where he says, '* Christ the power of God, and the wisdom of God.''? But where the Holy Spirit is called Love, is to be found by careful scrutiny of the language of John the apostle, who, after saying, °° Beloved, let us love one another, for love is of God," has gone on to say, '° And every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love." Here, manifestly, he has called that love God, which he said was of God; therefore God of God is love. But because both the Son is born of God the Father, and the Holy Spirit proceeds from God the Father, it is rightly asked which of them we ought here to think is the rather called the love that is God. For the Father only is so God as not to be of God; and hence the love that is so God as to be of God, is either the Son or the Holy Spirit. But when, in what
If, then, any one
Holy Spirit ?—namely, that in that simple and highest nature, substance should not be one thing and love another, but that substance it-
self should be love, and love itself should be | substance, whether in the Father, or in the
_ Son, or in the Holy Spirit; and yet that the
Holy Spirit should be specially called Love.
30. Just as sometimes all the utterances of the Old Testament together in the Holy Scriptures are signified by the name of the Law. For the apostle, in citing atext from the prophet Isaiah, where he says, °' With divers tongues and with divers lips will I speak to this people,"' yet prefaced it by, °° It is written in the Law.''* And the Lord Himself says, **It is written in their Law, They hated me without a cause,'' ? whereas this is read in the Psalm.? And sometimes that which was given by Moses is specially called the Law: as it is
4 Matt. xi. 13. 6 Luke xxiv. 44. 5 Matt. xxii. 40. 71 Cor. i. 24.
Isa. xxvili, rx and x Cor. xiv. 21. 2 John xv. 2s. 3.ES.)XxxXv. 10.