and of the Son, but hold it not of the holy Spirit, he is a heretic for all heretics entertaining false notions of the Son of God and of the holy Spirit, are sunk in the perfidy of the Jews and the Gentiles. But if any man divide the divinity, predicating singularly God the Father, and God his Son, and God the holy Spirit, and affirm that they are called Gods, and not God, by reason of the one divinity and power which we believe and know to be of the Father, and of the Son, and of the Holy Ghost, one God in three persons; and withdrawing the Son and the holy Spirit, so think that God the Father alone is predicated and believed to be one God, let him be anathema; for the name of Gods is given and bestowed upon the Angels and all the Saints by God. But of the Father and of the Son and of the holy Spirit, for the one and equal divinity, not the name of Gods, but of God, is shown and indicated to us, that we may believe that we are baptized only in the Father, and in the Son, and in the Holy Ghost, not in the names of the Archangels or of the Angels, as the mad heretics, or the Jews, or even the Gentiles do. Therefore this is the salvation of the Christians, believing in the Trinity, that is, in the Father, and in the Son, and in the holy Spirit, and being baptized unto the same, we believe without doubt the true and only divinity, power, majesty, and substance of the same.”

That beautiful and heavenly confession sent in the year three hundred and eighty, by Pope Damasus, to Bishop Paulinus, at Thessalonica, is a clear index of the doctrine then held in the East and West- in all Christendom on the divinity of the Holy Ghost; on the Unity and Trinity of God. So clear and strong is the definition, that every candid and sincere enquirer after the truth should seek no longer, but yield assent with a good, and a very good heart, to the faith once delivered to the Saints, and preserved in its full and perfect purity by the Church of Christ. Should not the Arians and Unitarians, the Jews and Gentiles, even now, tear the scales off their eyes, and permit themselves to be deluded no longer?

HIERONYMUS, A. D. 390.

Ad Cap. 63, Isaia. "The Holy Ghost is of the same nature with the Father and the Son.

Epistola 150, ad Hedibiam, Quæstione 9. "If the Father is a consoler, and the Son a consoler, and the Holy Ghost a consoler; and the faithful are baptized in the name of the Father, and of the Son, and of the Holy Ghost, which is understood God: as with them the name of the divinity and of the consoler is one, so the nature of them is one. The same Holy Ghost was, both, in the Prophets and Apostles of whom David prayed. Ps. L. Thy holy Spirit take not from me.— Also it is recorded that Daniel had the Spirit of God. David likewise saith in the Spirit: The Lord said to my Lord, (Ps. 109) sit thou at my right hand until I make thy enemies thy footstool. By the Holy Ghost did the Prophets prophesy :— Ps. XXXII. By the word of the Lord were the heavens established and all the power of them by the Spirit of his mouth. Whatever things the Father and the Son own, the same things the Holy Ghost also owns, and the same holy Spirit when sent, is sent by the Father and the Son. And elsewhere he is called ' the Spirit of God the Father, and the Spirit of Christ. Hence in the Acts of the Apostles, the persons who had been baptized in the baptism of John, believed in God the Father and Christ, but as they knew not the Holy Ghost, they are baptized again, nay, they now receive the true baptism: for apart from the Holy Ghost the mystery of the Trinity is imperfect. And in the same book, Peter is reported to have said to Ananias and Saphira, that by telling a lie to the Holy Ghost they lied not to men, but to God."

AUGUSTINUS, A. D. 400.

Contra Maximinum, Arianum Episc. lib. 2, Cap. 11."You do not like to call the Spirit God, whose mighty divinity you are compelled to praise; that he is one and everywhere

present, and from none worthy of sanctification absent, wheresoever any person desires to be a Christian, and to pray to God by presenting himself simultaneously to all persons whether they be baptized in the East or in the West, in Christ; this we also say But whom we confess to be such and so great, far be it from us to deny him to be God.

Lib. 3, Cap. 21. "To deny the holy Spirit to be God, what is it but not to be and not to care to be the temple of God. The Apostle accosts us saying: Rom. XII. I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God. Therefore the bodies of the faithful are sacrifices unto God, members of Christ, temples of the Holy Ghost and is not the Holy Ghost God? Who says this, unless the man, in whom he dwells not? Whereas the man in whom he dwells is certainly his temple. Finally, when the Apostle saith: 1 Cor. VI, 19— Know you not that your members are the temple of the Holy Ghost who is in you from God, and you are not your own? Glorify and bear God in your body, he clearly shows that the Holy Ghost is God; forsooth, to be glorified in our body, as if in his temple. And what the Apostle Peter said to Ananias. Have you dared to lie to the Holy Ghost? Showing that the Holy Ghost is God, he saith: You have not lied to men, but to God. Your inconsistency is to me astonishing; you praise the Holy Ghost so highly as to assert that he is present every where for the faithful who are to be sanctified, but you dare to deny him to be God. Is he not God because he fills the whole world. The Spirit of the Lord hath filled the whole world. Wisd. I, 7. But why do we say that he hath filled the whole world, who hath even filled the Redeemer of the world? For the Lord Jesus full of the Holy Ghost returned from the Jordan, Luke IV, 1. You presume to say that the Lord Jesus was God; and that the Holy Ghost with whom he was filled was not God.

De Trinitate, Lib. 1, Cap. 6. "Testimonies are here compiled in regard to the Holy Ghost, which the persons who have discussed the subject before us we have copiously used; that he is God himself and not a creature. But if not a creature, he is not merely God, for men are also called Gods, but he is also true God. Therefore he is entirely equal to the Father and to the Son, and consubstantial and co-eternal in the unity of the Trinity. Especially it is evident that the Holy Ghost is not a creature from the passage in which we are commanded not to serve the creature but the Creator, Rom. I, 25; not in the manner that we are commanded to serve one another through charity, which is called servitude; but in the manner that we serve God alone, which is called worship. Therefore the people who pay to idols the worship that is due to God, are called idolators in view of that worship, it is written, Deut. VI.— The Lord thy God thou shalt adore, and him alone shalt thou This is more distinctly marked in the Greek Testament. Certainly we are forbidden to pay such worship to the creature, since it is said: The Lord thy God thou shalt adore, and him alone shalt thou serve. Hence the Apostle detests those who worship and serve the creature rather than the Creator. Truly the Holy Ghost is not a creature, to whom such service is paid by all the Saints, as the Apostle saith, Phil. III. We are the circumcision who serve God in the Greek it reads worship; but several Latin Bibles read: We who serve the Spirit of God."

serve.

LEO MAGNUS, A. D. 450.

Sermone 2, de Pentecoste, Cap. 2. "When we direct our attention to understand the dignity of the holy Spirit, let us contemplate nothing different from the excellence of the Father and of the Son, because the essence of the divinity differs in no respect from its unity. It is the eternal property of the Father to be the founder of his co-eternal Son; it is the eternal property

of the Son to be before all ages begotten of the Father. It is also the eternal property of the Holy Ghost to be the Spirit of the Father and of the Son. So that the Father was never without the Son, the Son never without the Father, the Father and Son never without the Holy Ghost: and all the degrees of existence being excluded, no person is there anterior, none posterior.

FULGENTIUS, A. D. 500.

Ad Donatum de Fide orthodoxa, Cap. 8. "Hence it is that the true faith declares that the Holy Ghost is also the Creator, not a creature. For how can it be denied that he is the Creator, by whom the power of the heavens were established, as David saith: Psal. XXXII. By the word of the Lord the heavens were established; and all the power of them by the Spirit of his mouth? And in another place: Send down the holy Spirit and they shall be created. He is certainly the Creator of all things who is the maker of all things. Of him holy Job saith: The divine Spirit, who has made me. Therefore as the holy Spirit has created all things, so he, the immense, fills all things: and because he fills all things, he is naturally true God: for it is written Wisd. I, 7. The Spirit of the Lord hath filled the whole world. Also holy David testifies that the Spirit of God is every where: Psalm CXXXVIII, 7. Whither shall I go from thy Spirit? or whither shall I flee from thy face? But how do the Arians deny that the Holy Ghost is God; whereas we are so the temple of the Holy Ghost as we are the temple of the Father and of the Son? For the Apostle saith: 1 Cor. III. Know ye not that you are the temple of God, and that the Holy Ghost dwells in you? But if any man violate the temple of God, him God will destroy. Therefore the holy Spirit is equal to the Father and the Son, because he is Creator of all things, as the Father and the Son. The Holy Ghost is equal to the Father and to the Son: because he hath all the members of the faithful as one temple, as the Father and the Son have.