Theses theologicae de sacrosancta trinitate contra antitrinitarios

XXXV.

In which place mention is made of two lords, not because there are multiple Jehovahs by reason of essence (for the Lord Jehovah is one), but because one person is the raining one, and the other is He from whom it rains.

XXXVI.

Thus, as often as God speaks of God as if of another, the mystery of the Trinity is hinted at there, just as in Gen. 35: God said to Jacob, Make an altar to God.

XXXVII.

Similarly, in Hosea 1, the Lord says: ואת בית יהודה ארחם והושעתים ביהוה אלהיהם And I will have mercy on the house of Judah, and I will save them in Jehovah their God. Therefore, the Lord saves the house of Judah in the Lord their God, that is, in the Messiah, in whom alone He has decreed to save us.

XXXVIII.

The Angelic Hymn of Isa. 6 also celebrates God as one and trine, which sounds thus: Holy, Holy, Holy is the Lord of hosts, the whole earth is full of his glory.

XXXIX.

Thus, David ascribes the work of creation to all persons of the Trinity in Psalm 33, saying: By the Word of Jehovah the heavens were made, and by the spirit of his mouth all their host.

XL.

These and many other testimonies of the prophets are to be diligently observed, lest we fall into ἰουδαϊκὴν πονίαν Judaic pravity/wickedness, as Nazianzen says, denying the Trinity of persons.

XLI.

In the New Testament (in which, with the sun of righteousness risen, all things ought to be clearer) the mystery of the Trinity is declared more brightly.

XLII.

In the institution of baptism by Christ, three persons are expressed: Baptize them, He says, in the name of the Father, and of the Son, and of the Holy Spirit, in the last of Matthew.

XLIII.

To this pertains the very illustrious testimony in 1 John 5: There are three who bear witness in heaven: the Father, the Word, and the Holy Spirit, and these three are one.

XLIV.

But just as these three persons are not predicated of one another, so neither are they in others as an accident in a subject.

(Following: XLV.)