Neither is the Son, Who, as the Worker of all creation, is above every creature, enclosed by the places or times of His own works.
Nor is the Spirit of Truth as being the Spirit of God, circumscribed by any corporeal limits.
The Spirit, since He is incorporeal, is far above the whole rational creation through the ineffable fulness of His Godhead, having over all things the power of breathing where He wills, and of inspiring as He wills (John 3:8).
[…] The Spirit, then, so comes as does the Father, for where the Father is there is also the Son, and where the Son is there is the Holy Spirit. The Holy Spirit, therefore, is not to be supposed to come separately.
But He comes not from place to place, but from the disposition of the order to the safety of redemption, from the grace of giving life to that of sanctification, to translate us from earth to heaven, from wretchedness to glory, from slavery to a kingdom.
The Spirit comes, then, as the Father comes. For the Son said, “I and the Father will come, and will make Our abode with Him” (John 14:23).
Does the Father come in a bodily fashion? Thus, then, comes the Spirit in Whom, when He comes, is the full presence of the Father and the Son.
But who can separate the Spirit from the Father and the Son, since we cannot even name the Father and the Son without the Spirit? “For no one saith Lord Jesus, except in the Holy Spirit?” (1 Cor. 12:3).
If, then, we cannot call Jesus Lord except in the Holy Spirit, we certainly cannot proclaim Him without the Spirit.
But if the Angels also proclaim Jesus to be Lord, Whom no one can proclaim except in the Spirit, then in them also the office of the Holy Spirit operates.
We have proved, then, that the presence and the grace of the Father, the Son, and the Holy Spirit are one, which is so heavenly and divine that the Son gives thanks therefore to the Father, saying:
“I give thanks to Thee, O Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and hast revealed them unto babes” (Matt. 11:25).
Ambrose of Milan (c. 337-397): On the Holy Spirit, Book 1, 11, 118;122-125.