Fifthly, He, to whom are attributed thofe Works which are proper unto God, by and for which God doth require of us to acknowledge and worfhip him as God, is properly and truly God: because the operations of all things flow from that effence by which they are; and therefore if the operations be truly divine, that is, fuch as can be produced by no other but God, then must the effence of that Perfon which produceth them be truly fuch. But fuch works as are proper unto God, by and for which God hath required us to acknowledge him and worship him as God, are attributed often in the Scriptures to the Spirit of God, as the acts of creation and confervation of all things, the miracles wrought upon and by our blessed Saviour, the works of grace and power wrought in the hearts of true Believers, and the like. Therefore without any farther difputation, which cannot be both long and proper for an expofition, I conclude my third affertion, That the Holy Ghoft, or Spirit of God, is a Person truly and properly divine, the true and living God.

Now being we do firmly believe, that the true and living God can be but one, that the infinity of the divine effence is incapable of multiplicity, being we have already fhewn, That the Father is originally that one God, which is denied by none; and have alfo proved, That the only Son is the fame God, receiving by an eternal generation the fame divine nature from the Father; it will alfo be neceffary, for the understanding of the nature of the Spirit of God, to fhew how that bleffed Spirit is God: To which pose, that I may proceed methodically, my fourth affertion is, That the Spirit of God, which is the true and living God, is neither God the Father, nor the Son of God.

pur

First, Though the Father be undoubtedly God, though the Holy Ghost be alfo God, and (because there cannot be two Gods) the fame God; yet the Holy Ghost is not the Father: For the Scriptures do as certainly diftinguish them in their Perfons, as they do unite them in their Nature. He which proceedeth from the Father is not the Father, because it is impoffible any Perfon fhould proceed from himself; but the Holy Ghoft proceedeth from the Fa- John 15. 26. ther, therefore he is not the Father. He which is fent by the Father, and from the Father, is not the Father, by whom and from whom he is fent ; for no Person can be fent by himself, and by another from himself. But the Holy Ghost is fent by God the Father, and by the Son from the Father therefore he is not the Father.

Secondly, Though we have formerly proved, that the Son of God is properly and truly God; though we now have proved, that the Spirit of God is God, and in reference to both we understand the fame God; yet the Holy Ghost is not the Son: For he which receiveth of that which is the Son's, and by receiving of it glorifieth the Son, cannot be the Son, because no Perfon can be faid to receive from himself that which is his own, and to glorifie himself by fo receiving. But the Comforter, who is the Holy Ghost, John 16. 15. received of that which is the Son's, and by receiving of it glorified the Son; for fo our Saviour expreffly faid, He fhall glorifie me, for he shall receive of mine. Therefore the Holy Ghoft is not the Son. Again, He whofe coming depended upon the Son's departing, and his fending after his departure, cannot be the Son, who therefore departed that he might fend him. But the coming of the Holy Ghoft depended upon the Son's departing, and his fending after his departure; as he told the Apoftles before he departed, I tell you the truth, It is expedient for you that I go away; for if I go not away, the comforter will not come unto you, but if I depart I will fend him unto you; therefore the Holy Ghost is not the Son.

Thirdly, Though the Father be God, and the Son be God, and the Holy Ghost be alfo the fame God; yet we are affured that the Holy Ghost is nei

T t

ther

ther the Father nor the Son; because the Scriptures frequently reprefent Matt. 3. 16. him as diftinguished both from the Father and the Son. As, when the Spirit of God defcended like a Dove, and lo, a voice from Heaven, faying, This is my beloved Son, in whom I am well pleafed, he was manifeftly distinguished from the Perfon of the Son, upon whom he lighted, and from the Perfon of the Father, who fpake from Heaven of his Son. The Eph. 2. 18. Apoftle teaches us, that through the Son we have an access by one Spirit unto the Father, and confequently affureth us, that the Spirit, by whom, is not the Father, to whom, nor the Son, through whom, we have that Gal. 4. 4, 5, 6. accefs. So God fent forth his Son, that we might receive the adoption of Sons: and because we are Sons, God hath sent forth the spirit of his Son into our hearts, crying, Abba, Father. Where the Son is distinguifhed both from the Father as firft fent by him, and the Spirit of the Son is distinguished from the Father and the Son, as fent by the Father after he had fent the Son. And this our Saviour hath taught us feveral times in his John 14. 26. word, as, The Comforter whom the Father will fend in my name; the 15. 26. Comforter whom I will fend unto you from the Father, and when that ComMatt. 28. 19. forter is come, Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoft. I conclude therefore a*This Herefie gainst the old *Sabellian Herefie, That the Holy Ghoft, although he be was very an- truly and properly God, is neither God the Father, nor God the Son; which before Sabel- is my fourth affertion.

cient, even

lius, though

thofe which held it were afterwards all fo denominated from Sabellius. For we find it was the opinion of Praxeas, 4gainst whom Tertullian wrote; who being urged with that place, where the three Perfons were diftinguished, The Holy Ghoft fhall come upon thee, and the Power of the Highest fhall overfhadow thee; therefore that which is born of thee fhall be called the Son of God, answer'd thus, Filius Dei Deus eft, & virtus altiffini altiffimus eft. After Praxcas followed Noëtus, μονολύπως ἳ αὐτὸν Πατέρα, καὶ Υιόν, καὶ ἅγιον Πνεῦμα ἡγησάμθρος. Epiph. Har. 57. Noëtiani a quodam Nocto, qui docebat Chriftum eundem ipfum effe Patrem & Spiritum S. S. Aug. Har. 36. Suddenly after Noëtus arofe Sabellius, ΔοΓματίζει ἢ ἔτθ, καὶ οἱ ἀπ' αὐτῷ Σαβελλιανοὶ ἢ αὐτὸν εἶναι; Πατέρα, ἢ αὐτὸν Υιόν, ἢ αὐτὸν εἶναι ἅγιον Πνεῦμα, is Given ou mic vaosate Tees ovoμarias. Epiph. Har. 62. From him afterwards were all which held the fame opinion called Sabellians, Sabelliani ab illo Noëto quem fuprà memoravimus defluxiffe dicuntur. Nam & difcipulum ejus quidam perhibent fuiffe Sabellium. Sed quâ causa duas Hærefes Epiphanius computet nefcio, cùm fieri potuiffe videamus, ut fuerit Sabellius ifte famofior, & ideo ex illo celebriùs hæc Hærefis nomen acceperit. Noëtiani enim difficillimè ab aliquo fciuntur, Sabelliani autem funt in ore multorum. S. Aug. Har, 41.

Our fifth assertion is, That the Holy Ghoft is the third Perfon in the bleffed Trinity. For being he is a Perfon, by our firft affertion; a Perfon not created, by the fecond; but a divine Perfon, properly and truly God, by the third; being though he is thus truly God, he is neither the Father, nor the Son, by the fourth affertion it followeth that he is one of the three; and of the three is the third. For as there is a number in the Trinity, by which the Perfons are neither more nor less than three; fo there is also an Order, by which, of these Perfons, the Father is the first, the Son the second, and the Holy Ghost the third. Nor is this Order arbitrary or external, but internal and neceffary, by virtue of a fubordination of the fecond unto the firft, and of the third unto the first and fecond. The Godhead was communicated from the Father to the Son, not from the Son unto the Father though therefore this were done from all eternity, and fo there can be no priority of time, yet there must be acknowledged a priority of order, by which the Father not the Son is firft, and the Son not the Father fecond. Again, the fame Godhead was communicated by the Father and the Son unto the Holy Ghoft, not by the Holy Ghoft to the Father or the Son; though therefore this was alfo done from all eternity, and therefore can admit of no priority in reference to time; yet that of order must be here obferved; fo that the Spirit receiving the Godhead from the Father who is the first Person, cannot be the firft; receiving the fame from the Son, who is the second, cannot be the fecond; but being from the firft and fecond must be of the three the third. And thus both the number and the order of

the

the Perfons are fignified together by the Apostle, faying There are three1 John 5. 1. that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one. And though they are not expreffly faid to be three, yet the fame number is fufficiently declared, and the fame order is exprefly mentioned, in the baptifmal inftitution made in the name of the Father, and of the Son, and of the Holy Ghoft. As therefore we have formerly proved the Son to be truly the fecond Perfon, and at the fame time the Father to be the firft, fo doth this which we have, but briefly, fpoken, prove that the Holy Ghoft is the third; which is our fifth affertion.

feveral

κασία.

* Vide p. 68. Our fixth and last affertion, (fufficient to manifeft the nature of the Holy so EpiphaniGhoft, as he is the Spirit of God,) teacheth that Spirit to be a Perfon proceed-users the ing from the Father and the Son. From whence at last we have a clear Holy Spirit defcription of the bleffed Spirit, that he is the most high and eternal God, TÁTO Tÿ¿vof the fame nature, attributes, and operations with the Father and the Son, as receiving the fame effence from the Father and the Son, by proceeding from them both. Now this proceffion of the Spirit, in reference to the Father, is delivered expreffly, in relation to the Son, and is contained virtually in the Scriptures. First, It is expreffly faid, That the Holy Ghost proceedeth from the Father, as our Saviour teftifieth, When the Comforter is come John 15. 26. whom I will fend unto you from the Father, even the Spirit of truth which And this is also eviproceedeth from the Father, he shall teftifie of me. dent from what hath been already afferted: for being the Father and the Spirit are the fame God, and being fo the fame in the unity of the nature of God, are yet distinct in their Perfonality, one of them must have the fame Nature from the other; and because the Father hath been already fhewn to have it from none, it followeth that the Spirit hath it from him.

Mat. 10. 20.

Secondly, Though it be not expreffly spoken in the Scripture, that the Holy Ghost proceedeth from the Son, yet the fubftance of the fame truth is virtually contained there; because those very expreffions which are spoken of the Holy Spirit in relation to the Father, for that reafon because he proceedeth from the Father, are alfo fpoken of the fame Spirit in relation to the Son; and therefore there muit be the fame reafon prefuppofed in reference to the Son, which is expreffed in reference to the Father. Because the Spirit proceedeth from the Father, therefore it is called the Spirit of God and the Spirit of the Father. It is not ye that speak, but the Spirit of your Father which speaketh in you. For by the language of the Apostle the Spirit of God is the Spirit which is of God, faying, The things of God knoweth no 1 Cor.2. 11,12, man but the Spirit of God. And we have received not the Spirit of the world, but the Spirit which is of God. Now the fame Spirit is also called the Spirit of the Son, for because we are Sons, God hath fent forth the Spirit of Gal. 4. 6. his Son into our hearts: the Spirit of Chrift, Now if any man have not the Rom. 8. Spirit of Chrift, he is none of his; even the Spirit of Chrift which was in 1 Pet. 1.11. the Prophets; the Spirit of Jefus Chrift, as the Apostle fpeaks, I know Phil. 1. 19. that this fhall turn to my falvation through your prayer, and the fupply of the Spirit of Jefus Chrift. If then the Holy Ghoft be called the Spirit of God the Father, because he proceedeth from the Father, it followeth that, being called alfo the Spirit of the Son, he proceedeth alfo from the Son.

9.

Again, Because the Holy Ghoft proceedeth from the Father, he is therefore fent by the Father, as from him who hath by the original communication a right of Miffion; as, the Comforter which is the Holy Ghoft, whom John 14. 26. the Father will fend: But the fame Spirit which is fent by the Father is also sent by the Son, as he faith, when the Comforter is come whom I will Send unto you. Therefore the Son hath the fame right of Miffion with the Father, and confequently muft be acknowledged to have communicated the

Tt 2

fame

as will appear

qui de co

(Sp. S.) non

fame Effence. The Father is never fent by the Son, because he received not the Godhead from him; but the Father fendeth the Son, because he communicated the Godhead to him: in the fame manner neither the Father nor the Son is ever fent by the Holy Spirit: because neither of them received the divine Nature from the Spirit: but both the Father and the Son sendeth the Holy Ghost, because the divine Nature common to both the Father and the Son, was communicated by them both to the Holy Ghost. As therefore the Scriptures declare expreffly, That the Spirit proceedeth from the Father; fo do they alfo virtually teach, That he proceedeth from the Son.

*This is not the late but From whence it came to pafs in the primitive times, that the Latine Faancient Opinion of the La- thers taught expreffly the proceffion of the Spirit from the Father and the tine Church, Son, because by good confequence they did collect fo much from those pafby thefe Te fages of the Scripture which we have used to prove that Truth. And the fimonies, Lo- Greek Fathers, though they stuck more closely to the phrase and language of the Scripture, faying, that the Spirit proceedeth from the Father, and not neceffe eft, faying, that he proceedeth from the Son; yet they acknowledged under anoquia de Patre ther Scripture-expreffion the fame thing which the Latines understand by proribus confi- ceffion, viz. That the Spirit is of or from the Son, as he is of and from the tendus eft. s. Father; and therefore ufually when they faid, he proceedeth from the FaHil. de Trin. ther, they alfo added, he received of the Son. The interpretation of which quoq; Sanctus Words, according to the Latines, inferred a *proceffion; and that which the cum procedit Greeks did understand thereby, was the fame which the Latines meant by à Patre & Fi- the proceffion from the Son, that is, the receiving of his effence from him. ratur à Patre, That as the Son is God of God by being of the Father, fo the Holy Ghost non feparatur is God of God by being of the Father and the Son, as receiving that infinite and eternal effence from them both.

& Filio aucto

I. 2. Spiritus

lio, non fepa

aFilio.S.Amb.

de Sp. S. c. 10. Spiritus au

tem Sanctus verè Spiritus eft procedens quidem à Patre & Filo: fed non eft ipfe Filius, quia non generatur, neq; Pater, quia procedit ab utroque. Id de Symb. c. 3. Et in fervos cœleftia dona profudit. Spiritum ab Unigena Sanctum & Patre procedentem. Paulinus in Nat. 9. S. Felicis. Non poffumus dicere quod Spiritus S. & à Filio non procedat, neque enim fruftra Spiritus, & Patris & Filii Spiritus dicitur. S. Aug. de Trin. 1.4 Firmiffimè tene & nullatenus dubites, eundum Spiritum S. qui Patris & Filii unus eft Spiritus, de Patre & Filio procedere. Fulg. de Fide ad Petrum. Qui nofter Dominus, qui tuus unicus fpirat de Patrio corde Paracletum. Prud. Hymn. 5. Cathem. Tanquam idem Deus nunc Pater, nunc Filius, nunc Spiritus S. nominetur, nec alius eft qui genuit, alius qui genitus eft, alius qui de utroque proceffit. Leo fpeaking of the Sabellian Herefte, Epift. 53. c. I. Audi manifeftius proprium Patris effe genuiffe, & proprium Filii natum fuiffe: proprium verò Sp. S. procedere de Patre Filioque, Virgil. cont. Eut. I. 1. By which Teftimonies, and the like, of the Latine Fathers, we may well guess in which Church the Creed commonly attributed to Athanafius firft was framed; for as it is confeffed to be written firft in Latine, fo it is most probable that it was compofed by fome Member of the Latine Church, by that Expreffion in it, Spiritus S. à Patre & Filio, non factus, nec creatus, nec genitus, fed procedens. The ancient Greek Fathers Speaking of this proceffion, mention the Fa

ther only, and never, I think, exprefs the Son, as flicking conflantly in this to the language of the Scriptures. Thus Gregory Nazianzen diftinguißbeth the three Perfons, Ἐπὶ ἢ ἡμετέρων όξων ισάμθμοι, τὸ ἀθύνητον εἰσάδωρον, καὶ τὸ θνητὸν, καὶ τὸ ἐκ To Пalog's carog Lopov. Orat. de Filio. And the three Properties attributed to the three Perfons are these, asfocia to the Father, nos to the Son, and go to the Holy Ghoft. But this word enogos or the verb cxof Leaf was not used by the Greeks in reference to the Son, but only as the Scriptures (peak, in relation to the Father. + As Epiphanius, Καὶ γδ καὶ εὶ τὸ πνεύματα βλασφημέσι, και τολμῶσι λέγειν κεκλίως ὑπὸ τὸ 18 ὅπερ ἐςὶν ἄκλισον, ἐκ Πατρὸς εκπορόυόμθρον, καὶ τὸ ὡς λαμβάνον. Har. 69. §. 52. Τὸ ἅγιον πνεῦμα, πνεῦμα ἄξιον, πνεῦμα Θεῦ, ἀεὶ ἂν τὸ Πατρὶ καὶ τῷ ἐκ ἀλλότριον Θεό, ἀπὸ ἢ Θεὸ ὄν, ἐπὶ πατρὸς ἐκπορόυόμθρον, καὶ τὸ Ὑδ λαμβάνον, idem Ancor. c. 6. Αεὶ γδ τὸ πνεῦμα ( Πατρὶ καὶ Ἰω, & Cωάδελφον Πατρὶ, ἐ γινητόν, ὁ κλισὸν, ἐκ ἀδελφὸν Ιδ, ἐκ ἔγονον Πατρὸς, ἐκ Πατρὸς ἢ πορευόμβρον, και το 'Yo λaμbávov, Id. Hær. 62. §. 4. A Filio accipit, qui & ab eo mittitur, & à Patre procedit: & interroga utrùm id ipfum fit à Filio accipere quod à Patre procedere. Quòd fi nihil differre credetur inter accipere à Filio, & à Patre procedere, certè id ipfum atque unum effe exiftimabitur, à Filio accipere, quod fit accipere à Patre. Ipfe enim Dominus ait, Quoniam de me accipiet, & annunciabit vobis. S. Hil. 1. 8. de Trin. So s. Cyril, Exeon (τὸ πνεῦμα) ομούσιον τέ ἐσι τῷ Υῷ, καὶ πρόεισι θεοπρεπῶς ἐξ αὐτὸ πᾶσαν αὐτὸ ἢ ἐφ ̓ ἅπασι τελειοτάτω ἔχον ἐνέργειαν τε καὶ διώαμιν, διὰ τὸτό φησιν, ἐκ τὸ ἐμὲ λήψε. Com. in Joan. l. Fr. De Filio ergo accepit, & omnia quæ habet Pater Filii funt, quæ Spiritus S. accepit; quia non de folo Filio, fed fimul de utroque procedit. Fulg. l. 7. contrá Fab. apud Theodulph, de Sp. S. That this was the fenfe of the Greek Fathers anciently, who used those two Scriptures of the Holy Ghost, appeareth by Epiphanius, who frequently declares fo much; as in Ancorato, a g Θεῖ καὶ πνεύμα Πατρὸς καὶ πνεῦμα 18, ἐκ τῇ Παρὸς καὶ τὸ Ὑδ, τρίτον τῇ ὀνομασίᾳ. cap. 8. And fpeaking of Ananias thὸ lyed unto the Spirit, "Αρα Θεὸς ἐκ Πατρὸς καὶ ἵδ, τὸ πνεῦμα, ᾧ ἐψούσαντο οἱ ἀπὸ τὸ τιμήματα νοσφισάμθμοι. cap. 9. Οὐκ ἀλλότριον Παρὸς καὶ Ὑδ, ἀλλὰ ἐκ τ αὐτῆς ἐσίας, ἐκ τ αὐτῆς θεότητΘ, ἐκ Πατρὸς καὶ Ὑδ, τώ Πατρὶ καὶ τῷ ἀυπόταλον ἀεὶ πνεῦμα ἅγιον. Id. Hæref. 63. In these words is plainly contained this Truth, That the Spirit is God of God the Father, and of God the Son And that they did conclude this Truth from those two Scriptures, he proceedeth from the Father, and receiveth of the Son, as is also evident by these and the like paffages, Ei 5 Xersos en To Пalogs wordt Eds ἐκ τ8 Θε8 καὶ τὸ πνεῦμα ἐκ τῇ Χριτό ἡ πας' ἀμφοτέρων, ὥς φησιν ὁ Χριστὸς ὁ που θα το Πατρὸς ἐκπορεύει, καὶ ἐτῶν ἐκ τὸ ἐμὲ λή4, Epiph. Ancor. §. 67. Ei Toivu adu te llalogs cutogove), ×) cu rõ ius, Onom i Kóei&, ante). “Ov gå roýñor des

ἔγνω το Παλέρᾳ εἰ μὴ ὁ γιὸς, ἐδὲ τὸ γιὸν εἰ μὴ ὁ Πατὴς, ἔτω τολμῶ λέξειν, ὅτι δὲ τὸ πνεῦμα εἰ μὴ ὁ Παγής, και ο Υιός, πας Η εκπορεύει, καὶ παρ' ο λαμβανε, καὶ ἐδὲ τ' Υιόν καὶ τὸ Πατέρα, εἰ μὴ τὸ πνεῦμα τὸ ἅγιον, θα ὰ το Πατρὸς καὶ ἐκ τῶν γιῶ. 16. Non loquetur à femetipfo, hoc eft, non fine me, & Patris arbitrio, qui infeparabilis a mea & Patris eft voluntate. quia non ex fe fed ex Patre & me eft, hoc enim ipfum quod fubfiftit & loquitur à Patre & me illi eft. Didymus de Sp. S. 1. 2. Et paulo poft; Ille me clarificabit, id eft Paracletus, quia de meo accipiet. Rurfum hoc accipere ut divinæ naturæ conveniat intelligendum Spiritum S. à Filio accipere id quod fuæ naturæ fuerat cognofcendum eft. Neque enim quid aliud eft Filius exceptis his quæ ci dantur à Patre, neque alia fubftantia eft Spiritus S. præter id quod datur ei à Filio.

gave

the ninth A

This being thus the general doctrine of the Eastern and the Western Church, differing only in the manner of expreffion, and that without any oppofition; * Theodoret the first occafion of a difference, making ules: Cyril hauses. of the Greeks expreffion against the doctrine both of Greeks and Latines; ving fet forth denying that the Holy Ghoft receiveth his effence from the Son, becaufe the Anathematifms'against Scripture faith, he proceedeth from the Father, and is the Spirit which is of the Herefie of God. But S. Cyril, against whom he wrote, taking fmall notice of this ob- Neftorius, 1 jection; and the writings of Theodoret, in which this was contained, being nathematism condemned; there was no fenfible difference in the Church, for many years, condemned all concerning this particular. Afterwards divers of the Greeks exprefly denied the proceffion from the Son, and feveral difputations did arife in the Western Holy Ghost as Church, till at laft the Latines put it into the † Conftantinopolitan Creed; Xe and being admonished by the Greeks of that, as of an unlawful addition, and refufing to rafe it out of the Creed again, it became an occafion of the vast Schifm between the Eastern and Western Churches.

who did not

Speak of the

τὰ τὸ πνεῦμα. To which

Theodoret

returned this... answer, "Idrov ἢ τὸ πνεῦμα εἴ τις εἰ δὲ ὡς ὁ ὁμοφυὲς καὶ ἐκ Παλοὸς ἐκπορευόμβριον ἔφη, (ωομολογήσομον καὶ ὡς οὐσεβή δεξόμεθα. Η φωνή· εἰδ ̓ ὡς ἐξ ὑπ ἢ δὲ μὲ τ' ύπαρξιν ἔχον, ὡς βλάσφημον τότο καὶ ὡς δυσσεβες Σπορρίψομμ. πισόνομα της τις Κυρίῳ λέγοντι, τὸ πνεῦμα ὃ ἐκ τε Πατρὸς ἐκπορεύει, καὶ τῷ θειοτάτῳ ἢ Παύλῳ ὁμοίως φάσκοντι· ἡμεῖς ἐ ὲ τὸ πνεῦμα τὸ κόσμο ἐλάβομ, ἀλλὰ τὸ πνεῦμα ὃ ἐκ το Θεό. S. Cyril in his Reply takes no great notice of this high Charge of Impiety and Blasphemy, and only answers the Argument fo far as it concerned his Expreffion, viz. That the Spirit is idov to ye wredμa, but in this answer makes use of that Scripture by which he and others used to prove that the Spirit had his Effence from the Son. ExTop JS ὡς ἐκ τὰ Θεὸ καὶ Πατρὸς τὸ πνεῦμα τὸ ἅγιον καὶ τὰ τὸ Σωτῆραν φωνίω, ἀλλὰ ἐκ ἀλλότριον ἐσι τὰ δ: πάντα δ' έχει με το Παρὸς· καὶ τᾶτο αὐτὸς ἐδίδαξεν εἰπὼν ἀεὶ τὸ ἁγία πνεύματα πάντα όσα έχει ὁ Παλῆς ἐμά ἐσι· διὰ τότο εἶπον ὑμῖν ὅτι ἐκ Tỡ qu8 ante), » ávayside vμïv. Although therefore S. Cyril doth not go to maintain that which Theodoret denied, and S. Cyril elsewhere teacheth, viz. that the Holy Ghost is from the Son, yet be juftified his own position by that Scripture which by himself and the rest of the Fathers is thought to teach as muth. tThe' fecond general Council held

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at Conftantinople, finding it neceffary to make an addition to the Nicene Creed in the Article concerning the Holy Ghost, of which that Council had faid no more than this, I believe in the Holy Ghost, framed this acceffion against Macedonius, εἰς τὸ πνεῦμα τὸ ἅγιον, τὸ Κύριον, τὸ ζωοποιόν, τὸ ἐκ τῇ Πατρὸς ἐκπορευόμβρον: in tubich they fpake moft artly, ufing the words of the Scripture, and the language of the Church which was so known and publick, that it is recorded even by Lucian in his Dialogue called Philopatris, Κρι. Καὶ τινα ἐπομόσομαί γε ; Τα. Υψιμέδοντα Θεόν μέγαν, άμ βροντον, ἐρανίωνα, τον Πατρὸς, πνεῦμα ἐκ Παρὸς ἐκπορόυόμθμον, ἓν ἐκ τριῶν, καὶ ἐξ ἑνὸς τεία. Ταύτα νόμιζε Ζώα, τίδ ̓ ἡγε Osoy. This Creed being received by the whole Church of God, and it being added also by the next general Council as Ephefus, that it should not be lawful to make any addition to it. Notwithstanding the Question being agitated in the Weft, Utrum Sp. S. ficut procedit à Patre, ità & procedat à Filio, and it being concluded in the affirmative, they did. not only declare the Doctrine to be true, but also added the fame to the Conftantinopolitan Creed, and fang it publickly in their Liturgy. Credimus & in Spiritum S. Dominum & vivificatorem, ex Patre Filioque procedentem. This being firft done in the Spanish and French Churches, and the matter being referred to Leo the third Bishop of Rome, ke abfolutely concluded that no fuch addition ought to be tolerated: For in the Acts of the Synod held at Aquifgranum, we find it fo determined by the Pope, upon the Conference with the Legates, Ergo, ut video, illud à veftra Paternitate decernitur, ut primò illud de quo quæftio agitur, de fæpe fato Symbolo tollatur, & tunc demum à quolibet licitè ac liberè five cantando, five tradendo difcatur & doceatur; fo one of the Legates. To which Leo anfwered thus, Ita proculdubio à noftra parte decernitur: ita quoque ut à veftra affentiatur, à nobis omnibus modis fuadetur. Befide, left the Roman Church might be accused to join with the Spanish and French Churches in this addition, the fame Pope caufed the Creed publickly to be fet forth in the Church, graven in filver Plates, one in Latin, and another in Greek, in the fame words in which the Council of Conftantinople had first penned it. Hæc pro amore & cautelà Orthodoxæ Fidei fecit in B. Petri Bafilica fcuta argentea duo fcripta utraque Symbolo, unum quidem literis Græcis, & alium Latinis, fedentia dextrâ læváque fuper ingreffum Corporis. Anaftafius in vita Leonis III. Leo tertius (Symboli) tranfcriptum in tabulâ argenteâ, poft altare B. Pauli pofità, pofteris reliquit, pro amore, ut ipfe ait & cautela Fidei orthodoxe. In quo quidem Symbolo in proceffione Spiritús S. folus commemoratur Pater his verbis, Et in Spiritum S. Dominum vivificatorem, ex Patre procedentem, cum Patre & Filio co-adorandum, & glorificandum. P. Lombardus. Thefe were taken out of the Archiva at Rome, faith Photius, and fo placed by Leo, that they might be acknowledged and perpetuated as the true Copies of that Creed not to be altered. "Ο Θεσπέσιο Λέων καὶ τὰς ἐν τοῖς Θησαυροφυλακίοις κορυφαίων Πέτρα και Παύλε ἐκ παλαιο]άτων χρόνων αποτεθησαυρισμορίας τοῖς ἱεροῖς κειμηλίοις δύο ἀσπίδας, αν γράμμασι καὶ ῥήμα σιν ἑλληνικοῖς ἔλεον ἢ ἱερῶν ἢ ἡμῶν πίςεως ἔκθεσιν, ταύτας καλανα (νωται κα ενώπιον τῇ Ῥωμαϊκό πλήθος καὶ εἰς ὄψιν ἀπάντ των ἐλθεῖν ἐδικαίωσι· καὶ πολλοὶ ἢ θεασαμθρίων τηνικαῦτα καὶ ἀνείνωκότων ἔτι τῷ βίῳ ο Δαρίσσι. Photius apud Niceran. Thef. Or thod. Fid. 1. 21. ut exfcripfit Archiep. Armachanus. Οὗτῶν ὁ Λέων καὶ τὸ θησαυροφυλάκιον το Αποτολικῆς ̓Εκκλησίας 'Ρωμαίων ανοίξας ἀσπίδας δύο τοῖς ἱεροῖς κειμηλίοις επλεθησαυρισμοίας ἐξωε[κεν ἑλληνικοῖς καὶ γράμματι καὶ ῥήματι ἐχέσας τ 60TEGY & WISENS EXDeow. Idem apud Euthymium, Panopl. Dom. Tit. 12. ab eodem Archiep. exfcript. This was the great and prudent care of Leo the third, that there should be no addition made to the ancient Creed authorized by a general Council,