SOZOMENUS, A. D. 430.

Historia Eccl. lib. 6, Cap. 22. "At that time the question is again mooted, whether the holy Spirit is to be deemed consubstantial with the Father and the Son, swelled high and gene rated many fiery controversies, not less virulent than those that had been formerly enkindled in regard to God the Word. In this controversy the Anomians who maintained that the Son and the Holy Ghost were in all things unlike the Father, and those who held that the Son was like the Father in regard to the substance, formed a coalition: for both parties imagined that the Spirit was a minister, a third person different in order and dignity, and even in substance from the Father. On the contrary, those that affirmed that the Son is consubstantial with the Father, held the same belief in regard to the holy Spirit. This doctrine was strenuously propagated in Syria by Apollinaris, bishop of Laodicea, in Egypt by bishop Athanasius, in Cappadocia and in the Churches of Pontus by Basil and Gregory.As the dispute daily grew through a factious spirit more fiery, the Roman Bishop being apprised, directed, by letter, the Eastern bishops to confess with the Western Bishops, that the Trinity is consubstantial and equal in dignity and glory. The controversy being thus terminated by the sentence of the Roman Pontiff, all parties acquiesced; and the question seemed finally to be put to rest."

ISODORUS PELUSIOTA, A. D. 440.

Lib. 1, Epist. 60. "You have requested that it should be clearly proved to you from plain and manifest testimonies of Scriptures, that the holy Spirit is of divine nature. You might, if you apply proper diligence and advance farther from the place which you have in hands, have learned from the Lord's words the solution of the question: And if by Beelzebub, saith he, Matt. XII, I cast out devils, by whom do your children cast them out? But if I by the Spirit of God cast out devils, then

is the kingdom of God come upon you. And the same position is more clearly declared by the other Evangelist, Luke XI, 20. If I by the finger of God cast out devils. In this place by the finger of God, is understood the holy Spirit. But the finger, that I may take an example from ourselves, is of the essence of the body. Consequently, he has declared by the word finger, that the person of the Holy Ghost is connected with, and inseparable from the divine essence.

Epistola. 109. "When God and our Saviour has taught that the holy Spirit completes the blessed Trinity, and in the invocation of holy baptism, he enumerates him, as liberating from sins, along with the Father and the Son, and in the mystical table he gives the communion bread, the proper body of his own incarnation, why do you, insane and confounded man, teach that the holy Spirit is some fictitious, or created, or servile thing, and not the kindred and consubstantial holy Spirit of the lordly, effective and royal essence? For if he were a servant, he would not be enumerated with the Lord; if he were a creature, he would not be ranked with the creator."

MARTIALIS, A, D. 100.

Epist. ad Burdegalenses, Cap. 10. "The Holy Ghost has in divine equality proceeded ineffably from him who begot, and from him who is begotten. The holy Spirit in whom all things subsist. And these three are divided in persons, in the divinity the one God is undivided."

CYPRIANUS, A. D. 250.

De Spiritu Sancto. "When his eternal power and divinity could not be rightly investigated in his proper person by the ancient philosophers, the disputers of this world, they gave themselves up to subtile conjectures. Who, if they believed the Spirit to be Lord and Creator, and life-giver, and preserver of all things which are under him, would readily come to the faith.

De ablutione pedum. "The High Priest himself is the inventor and author of the Sacraments. Mankind had in other respects the holy Spirit as teacher: And as the Holy Ghost and Christ have an equal divinity, so is the power and authority equal in their institutions. Not less binding is what the Apostles delivered by the inspiration of the Holy Ghost, than what He himself taught and commanded to be done in commemoration of him."

AMBROSIUS, A. D. 370.

De Spiritu Sancto, lib. 3, Cap. 10. "Peter himself, in the foregoing example, premised the Holy Ghost and then called him the Spirit of the Lord: Ananias, why hath Satan filled thy heart to lie to the Holy Ghost, that thou mayest keep back by fraud a part of the price of the farm? Thou hast not lied to men, but to God. Then he saith to the wife: Why have you combined to tempt the Spirit of the Lord? First, he said that the Holy Spirit is the Spirit of the Lord; second, having spoken of the Spirit, he added: Thou hast not lied to men, but to God; therefore, as to tempt the Spirit is to deceive God, you must understand that the unity of the divinity is in the Holy Ghost."

DAMASUS PAPA, A. D. 380.

In Symbolo. "We believe in the Holy Ghost, not begotten, nor unbegotten, nor created, nor made, but from the Father and Son proceeding, co-eternal, consubstantial, and co-operator with the Father and the Son. Because it is written By the word of the Lord were the heavens founded, and by the Spirit of his mouth all their power. And elswhere: Send down the Holy Ghost, and they shall be created, and thou shalt renew the face of the earth. Therefore, we confess in the name of the Father, and of the Son, and of the Holy Ghost, one God, which is a name of power, not of propriety. In this Trinity we worship one God.

Confessio Fidei Catholicæ ad Paulinum, apud Theoderitum, Hist. Eccl. lib. 5, Cap. 11. "Whereas subsequent to the Council of Nice, the error had broken out that some persons have the hardness to assert by their impious lips, that the holy Spirit was made by the Son, we anathematize all persons who do not without hesitation proclaim him to be of the same power and essence with the Father and the Son. We also anathematize the followers of Sabellius' error; saying that the Father is the Son. We anathematize Arius and Eunomius who with similar impiety, though different in language, assert that the Son and Holy Ghost are creatures. We anathematize Photinus who, reviving the heresy of Ebion, confesses the Lord Jesus Christ merely of Mary. We anathematize those who assert two Sons, the one before ages and the other after the assumption of the flesh from the Virgin. We anathematize those who say that the Word of God dwelt in the flesh for the sake of man's rational soul, whereas the Son himself, the Word of God, had not been in his body for the sake of a rational and intellectual soul, but he came that he might receive our rational and intellectual soul, without sin, and save it. We also anathematize those who contend that the Word of God is separated in bulk and extension from the Father, and that it is devoid of substance, and that it will have an end. And those who migrate from churches to churches, we cut off from our communion until they return to the cities in which they had been first instituted. But if another be ordained in the place of the emigrant, let him, who had descrted his city, remain devoid of the sacerdotal dignity, until his successor sleep in the Lord.If any man will not say that the Father was always, the Son always, the holy Spirit was always, and is, let him be anathema. If any man will not say that the Son was born of the Father, that is, of his divine substance, let him be anathema.If any man will not say that the Son of God is true God, as the Father is true God, and that he can do all things, and knows

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all things, and that he is equal to the Father, let him be anatheIf any man will say that the Son of God constituted in the flesh, whilst he was upon Father, let him be anathema. If any man say that the Son of God endured torments in the passion of the cross, and not the flesh with the soul which he put on, the form of a servant which he took to him, as the Scriptures saith, let him be anathema.— If any man will not say that the Word of God suffered in the flesh, and was crucified in the flesh, and was dead in the flesh, and was made the first born from the dead, as much as he is life and the author of life, as God, let him be anathema. any man will not say that in the flesh which he assumed, he sitteth at the right hand of the Father, in which he shall come to judge the living and the dead, let him be anathema. If any man will not say that the holy Spirit is from the Father truly and properly, as the Son is from the divine substance, and that it is true God, let him be anathema. If any man will not say that the holy Spirit can do all things, knows all things and is everywhere as the Son and the Father is, let him be anathema. If any man will say that the holy Spirit is a facture, or that he was made by the Son, let him be anathema. If any man will not say that by the incarnated Son and the holy Spirit the Father made all things, visible and invisible, let him be anathema. If any man will not say that of the Father and of the Son, and of the holy Spirit the divinity is one, the power, the majesty, the greatness, the glory one, the government and the kingdom one, and the will and the reality one, let him be anathema. If any man will not say that the three persons, the Father, and the Son, and the holy Spirit, are equal, always living, containing all things, visible and invisible, omnipotent, judging all things, animating all things, making all things, saving all things, let him be anathema. If any man will not say that the holy Spirit is to be adored by every creature, as the Father and the Son, let him be anathema. If any man hold a right opinion of the Father