adorable, is one and indivisible, and inexpressible by figure, but these sanctifications are united for that inseparable unity. For as the illustrious creatures thrice uttered the glorification, say. ing: Apoc. IV, 8. Holy, holy, holy, they showed by the threefold expression that there are three absolute and perfect persons, and by the one expression, Lord, they declared the one

substance.

De Eterna substantia Filii et Spiritus Sancti contra Sabellii gregales. "The Father possesses his being in full, and is without defect, the root and fountain of the Son, and the Holy Ghost. In like manner the Son also is, and lives in the full and perfect Deity, as the Word and germ of his Father, without any defect; the Holy Ghost is also full of the Son, not a part of any other, but entire in itself; and so the Trinity is united without any intervals. There is nothing that separates them, they eternally co-exist with no age intervening. They present one and the same form of themselves, the Father being indeed invisible in the Son, and the Son intelligible in the Holy Ghost, and received into participation by man. Let us not then imagine that, as in a body, the three members are undivided, but let us receive the undivided co-existence, mutually co-existing without an intervening space: whereas, they are in reality three, let us understand one form which begins from the Father, and shines forth in the Son, and appears and is developed in the Holy Ghost."

EPHREM, A. D. 370.

De recta vivendi ratione, Cap. 46. "The faith of the holy and consubstantial Trinity is to be preferred by you before all things, because without it, none can live the life which is truly. a life.

Libello quo seipsum reprehendit et confitetur peccata sua.— "The divinity of the blessed Trinity is co-eternal. The Father and the Son and the Holy Ghost are certainly three persons, but one substance and one divinity."

CYRILLUS HIEROSOLYMITANUS, A. D. 370.

Catechesi, 16. "As God the Father is one, and there is not a second Father; and as the only begotten Son and Word of God is one, and has not a brother; so the Holy Ghost is one only, and there is not another spirit of equal dignity with him. God the Father, Lord of the old and new Testament is one; and our Lord Jesus Christ, foretold by the Prophets in the old, and coming in the new, is one, and the Holy Ghost who by the Prophets foretold Christ, but who, at the coming of Christ, descended and manifested him. Let none therefore separate the old from the new Testament. Let nobody assert that one Spirit was there and another here. Otherwise he may impugn the Holy Ghost who is to be honored with the Father and the Son, and who was included in the Blessed Trinity at the time of baptism. For the only begotten Son of God openly said to the Apostles Going, therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Our hope is in the Father, the Son, and the Holy Ghost. We proclaim not three Gods: let the Marcionites be silent; but we preach by the Holy Ghost through the one Son one God. The faith is undivided, the adoration inseparable. We do not separate the Blessed Trinity, as some people do ; nor do we contract them as Sabellius does, but we religiously acknowledge them one Father who sent to us his Son the Saviour, promising to send the Holy Ghost, the Paraclete, from the Father."

EPIPHANIUS, A. D. 380.

Hæresi 57. "He shows that the Father is in substance, the Son in substance, the Holy Ghost in substance. Again the Father by the Jordan spoke from heaven; and the Son descended into the Jordan, whilst the Holy Ghost appeared in the form of a dove, and came upon him; and that indeed when the Spirit neither carries flesh, nor is clothed with a body, to the

purpose of preventing the thought that the Holy Ghost and the Son are identified; it came in the form of a dove in proof that the Spirit is naturally in substance. Is it that we could not otherwise prove it against these insane people? He saith truly of their notions: Their talk is empty, shallow, unmeaning, inconsistent. Forsooth, the Scriptures are to be rejected which teach throughout, that the Father is a Father, the Son a Son, the Holy Ghost a Holy Ghost. But what sayest thou, O goodly man? Do they contemplate a multitude of Gods, who properly offer worship and veneration to the Trinity, who really are the sons of the truth and of the only Catholic Church?― Really they contemplate no such thing. For who believes not with joy that the God of truth is one? The omnipotent Father, from whom is the only begotten Son, in reality God the Word, in substance the true Word, born of him without a beginning, without time? Wherefore the Church truly teaches one God, the Father, and the Son. Whereas I am in the Father and the Father is in me, and we two are one; that is, one Deity, and one will, and one lordship. And from the same Father proceeds also the Spirit, in substance existing, really perfect, the Spirit of truth who enlighteneth all things, who proceedeth from the Son, the Spirit of truth, the Spirit of the Father, the Spirit of Christ. For which reason the Church knows but one Deity. There is one God of truth, the Father. The Father is perfect in substance, the Son perfect in substance, the Holy Ghost perfect in substance; one Deity, one government, one lordship. Consequently, the divine Scriptures manifestly teach throughout one God, that is, a co-essential Trinity, always existing, of the same identity, of the same domination.

Hæresi 62. "The Trinity is always a Trinity, and the Trinity never receives apposition, being one existing Deity, one domination, one glorification; but the Trinity is numerated the Father, and the Son and the Holy Ghost; not as some one

thing called by three names, but truly perfect names, perfect substances, nothing unchanged. The Father always Father, and there was not a time when the Father was not Father.The Father at all times existing perfect in substance, and the Son existing always perfect in substance, born in reality of the Father, without a beginning, without a time, and ineffable.

In Ancorato. "Three holies, three together holy, three in form, three conformable, three operating, three co-operating, three in substance existing, three in substance co-existing, in connection with one another. This is called the blessed Trinity, three existences, one concord, one Deity, of the same essence, of the same substance, of the same power, being simidar from a similar, by the equality of the grace of the Father, and of the Son, and of the Holy Ghost."

JOANNES CHRYSOSTOMUS, A. D. 400.

Sermone de sancta, et Consubstantiali et vivifica et inseparabili Trinitate. "They who whet their tongue and blaspheme against the blessed and consubstantial and inseparable Trinity, and strive to destroy the dignity of the only begotten Son and of the Holy Ghost, are certainly condemned by the same Holy Ghost who has spoken through the Prophets. Cursed be every person who adores a creature or a manufacture; but we adore not a creature, but the uncreated, immutable and consubstantial Trinity, containing nothing ficticious or servile, or that comes by production into existence, as if not existing first, but afterwards coming.

Homilia II, in Marcum. "We believe in the Trinity, but we believe not in a quaternity, that two persons are in Christ. For if Christ has two persons, the Father and the Son, that is, Christ is threefold. Then there are four persons. We therefore believe in the Father and the Son, and the Holy Spirit."

CYRILLUS ALEXANDRINUS, A. D. 430.

Adversus Anthropomorphitas, Cap. 6. "The blessed and consubstantial Trinity is too great to be contained under one

form or bodily figure. We must firmly believe that the Father is in the Son, and the Son in the Father; and that he who sees the Son, sees also the Father. But the Son is perceived in the consubstantial Spirit; for it is written: And the Lord is Spirit. Where the identity of essence is perfect, there no difference can be plainly established. What you understand the Father to be, this also is the Son, the paternity alone excepted; and what you understand the Son to be, this also is the Holy Ghost, with the exception that he is the Son. Each of the persons whom we name subsists in his own personality, and is truly what he is said.

Lib. 4, in Joann, Cap. 18. Because the nature of the Father, and of the Son, and of the Holy Ghost is one, the operations are not divided; but that which is said to be made by one person, is the work of the whole Trinity. For when the Trinity is one in consubstantiality, is virtue and power, is truly one.For all things were made by the Father through the Son in the Holy Ghost.

ISODORUS PELUSIOTA, A. D. 440.

Lib. 2, Epist. 142. "It is not meet to contract after the manner of the Jews, the nature of the divinity into one God and Father, but to dilate the holy and consubstantial Trinity; distinguishing them by the quality of the persons and the propriety of the hypostases we contract it again by the identity of essence into one God."

THEODORETUS, A. D. 450.

In Genesin quæst, 20. "In the blessed Trinity we understand three substances, without confusion, united and self-subsisting. For before ages God the Word was born of the Father; and he is inseparable from the Father; and the Holy Ghost who is understood in its proper hypostasis, proceeds from the Father and the Son,"