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sentenced to the cross. However they ceased not to love him who did love him from the beginning : for he appeared alive to them the third day, as the Prophets had by divine inspiration predicted this and many other wonders of him: and up to the present day, the Christian race, so called from him, ceases not to exist."




2 King XXIII, 2. The Spirit of the Lord hath spoken to me, and his word by my tongue : the God of Israel said to me, the strong one of Israel spoke, the ruler of men.

Matt. XXVIII. Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Acts V, 3. And Peter said : Ananias, why hath Satan tempted thy heart to lie to the Holy Ghost ? 4. Thou hast not lied to men, but to God.

1 Cor. III, 16. Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? But if any man violate the temple of God, him shall God destroy. For the temple of God is holy : which you are.

1 Cor. VI, 19. Or know you not that your members are the temple of the Holy Ghost, who is in you. 20. Glorify and baar God in your body.

Augustinus, Epist. 66. Glorify and bear God in your body, what God unless the Holy Ghost, whose temple he has said out bodies are ?"


In Lithurgia. “Mayest thou send down from thy boundless mansions, that Paraclete, tbe Spirit of truth, the blessed, vivifying Lord, who in the law spoke to the Prophets and Apostles, who is everywhere present, and fills all things, and operates by his power, not as a minister, sanctification at his good will, in whom he wills, simple law by nature, divided into many things, actually the fountain of the divine gifts, consubstantial with thyself.”


In Lithurgia. “We seek in emergencies aid and succour from thy only begotten Son, and from the good and vivisying and consubstantial Spirit, now and for ever more.”


IGNATIUS, A. D. 100. Epist. ad Philadelphiensis. “ The unbegotten God and Father is one, the only begotten Son the Word, God and man is one, the Paraclete, the Spirit of truth, is one."

JUSTINUS MARTYR, A. D. 150. In expositione fidei. "If in the worldly discipline, and in the doctrine of baptism, and in the order of the creation, and in the display of power, the one Deity, and name of the Father, and of the Son, and of the Holy Ghost, conjointly has been handed down, what speech or reason could deny that the Son and the Holy Ghost are of divine nature and essence ? But some person may object that we promised some things and assert others, because when we undertook to demonstrate the unity and identity of essence in the blessed Trinity, we maintained as argument that the Son and the Holy Ghost are in the same order and dignity with the Father. Reason shows not any more of community, order and dignity than that the essence of the Father, and of the Son, and of the Holy Ghost is the same. Wherefore, when we proved from many reasons, that the Son and the Holy Ghost are far different from the creature, because they are ranked with nothing created, and associated everywhere with the Father, is it not the part of downright madness to deem them not of uncreated substance ? Certainly one of the two contradictory propositions cannot stand ; the man proving them to be created, either has to separate them from the uncreated, or showing them to be uncreated, he has to distinguish them from the creature. But it is sufficiently clear that they are distinguished from the creature, and that they are connected with the uncreated : doubtless there is no medium between these two propositions. The manifest consequence is, that as they are everywhere connected with the Father, they have the same nature and essence with him.”

IRENÆUS, A, D. 180. Lib. 4, Cap. 37. “And that the Word, that is, the Son, was always with the Father, we have proved by many arguments. And that the Wisdom, which is the Holy Ghost, was always before all creation with God. God saith through Solomon, Prov. III, 19. Wisdom hath founded the earth; Prudence hath established the heavens.

Lib. 5, Cap. 8. “Those that discard the counsel of the Spirit, and serve the sensual appetites, and live contrary to reason, and are permitted to go without restraint after their own desires, forsooth, having no motion of the divine Spirit, but live as the dogs and hogs do, these the Apostles justly calls carnal.

Cap. 12. What is made differs from the maker. The wind is temporal, the Spirit, eternal. The wind increases a little and remains for some time, and then subsides without a puff, leaving things as they had been. But the Spirit encompasseth the man inside and outside, always abiding, derer abandoning him. That which is spiritual is not the first, as the Apostle saith, but that which is animal is the first ; then what is spiritual, according to reason. It was meet that man had been formed first, and that he would, when formed, receive the soul, and afterwards come into the communion of the Spirit. For which reason, the first Adam was made by the Lord into a living soul, and the second, into a vivifying Spirit. As he who is made into a living soul has, by falling into sin, lost his life, so again the same man by returning to justice and resuming the vivifying Spirit shall find life. What is lost is not one thing, and what is found another. The Lord seeking the stray sheep carried, when he found it, the same upon his shoulders back into the fold."

CLEMENS ALEXANDRINUS, A, D, 200. Lib. 3, Pædagogi, Cap. 12. “Let us praise the one Father, and the Son, together with the Holy Spirit, who being one in all things, in whom are all things, by whom are all things ; one God, the author of his own perpetual existence, whose members

all are, to whom belong glory, and ages, who is good without exception.'


EUSEBIUS ALEXANDRINUS, A, D. 260. Sermone in Ascensionem Domini. “Christ saith : I shall send the Holy Spirit, that is consubstantial with the Father and with me.”

ATHANASIUS, A. D. 340. In Concilio Nicæno, disputatione contra Arium. “If the Holy Spirit is not the substance of the Father, why doth the Son of God enumerate him in the company of the sanctification? For the Lord saith to the Apostles : Going, teach ye

all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Therefore, all nations that receive the faith and sanctity, are sanctified in that blessed name; it is certain that the Holy Ghost is also of the same Deity with the Father and the Son; whereas he is likewise substantially holy, and sanctifies all people who approach his communion.

Epistola ad Serapionem de Spiritu Sancto. “As the Son, by reason of his identity with the Father, and of his


descent from his substance, is not a creature, but is of the same essence with the Father : so the Holy Ghost could not at all be a creature ; nay, he is a wicked man that would say so ; because he hath also propriety with the Son, by whom he is given to all men. These reasons should be sufficient to caution every man, even the captious, not to assert that the Holy Ghost, who is in God, is a creature : who reveals the profound secrets of God; and who is given by the Father through the Son ; lest he be forced by the sarne notions to call the Son also a creature, who is the Word, wisdom, figure and the splendor of the Father."


Lib. 1, de Spiritu Sancto. “Peter, rebuking Ananias for having fraudulently withheld a part of the price of the farm, proved the unity of the Holy Ghost with God, not according to the number, but in respect to the substance, saying : Ananias, why hath Satan filled thy heart that thou shouldst lie to the Holy Ghost ? Thou hast not lied to men, but to God, Acts V. For if the man who lieth to God, lie to the Holy Ghost, and he who lies to the Holy Ghost, lies to God, no man can doubt the fellowship of the Holy Spirit with God.And as holiness subsists in God, so the deity also is understood in the Holy Spirit. And the same Holy Spirit, whom we say

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