Dionyfius of Alexandria," who is often called the father of Arianifm, "fpake

very improperly," fays Bafil," with re

spect to the Holy Spirit, and not admit

ting of his divinity, reduced him to the "rank of a created and fervile nature *."

Eufebius, who appears to have been as orthodox as other writers of his age with respect to the Son (if his writings may be allowed to teftify for him) and who certainly was not bold in herefy, scrupled not to confider the Spirit as made by the Son. "The Holy Spirit," fays he, "is neither "God, nor the Son, because he did not "derive his birth from the Father, like "the Son; but is one of the things that " was made by the Son; because all things "were made by him, and without him

gavit ; et errore Judaice dixit, eum vel ad Patrem referri, vel ad filium; et fanctificationem utriufque perfonæ fub ejus nomine demonftrari. Synthefis Doctrinæ Lactantii, p. 899.

• Προς δε τέλοις καὶ περὶ τε πνέυματος αφήκε φωνας, ήκισα πρέπεσας τω πνευματι. της προσκυνημενης αύτο θεότητος εξορίζων, και καλω που τη κλιση και λειτεργω φυσει συ αρίθμων. o per ave, Torelos. Letter to Magnus in Nicephorus's Hiftory, lib. 6. cap. 25. vol. 1. p. 419.

❝ was

He also speaks

"was nothing made *."

66

of the Holy Spirit as "holding the third place, as receiving from the logos, and "imparting valuable gifts to inferior beings, just as the logos receives every thing from the Supreme Being +."

Even Hilary, who wrote fo largely concerning the divinity of the Son, feems not to have had the fame perfuafion concerning that of the Holy Spirit; but, in the little that he fays on the fubject, feems rather to have confidered the Spirit as a divine influence. He reprefents our Saviour commanding the apoftles to baptize in the name of the Father, the Son, and the Holy Spirit, as fignifying" a confeffion "of the Father, of the only begotten, and

* Το δε παρακλήτον πνέυμα, εξε θεος, είτε υιός επει μη ἔκ το παλρος ομοιως τω υιω και αυτό την γενεσιν ειληφεν. εν δε τί των δια το υικ γενομένων τυγχάνει, ότι δε παντα δι αυτο εγενετο, και χωρίς αυτά εγένετο δε εν Ec. Theol. fib. 3. cap. 4. p. 175.

† Αλλα τελο μεν, τρίτην επέχον την ταξιν, τοις υποβεβη κοσι των εν αιζω κρείτονων δυνάμεων επιχορηγεί, ο μεν αλλά και αντιλαμβανει παρ έξερε τι, η παρα θεό λογό, το δε και ανωτερω και κρείττονος, ον δη δευτερευειν εφαμεν της ανωλαίω και αγεννητο φυσεως θες τις παμβασιλέως. Preparatio, lib,

7. cap. 15. P. 325.

"" of

"of the gift," which very much refembles what Irenæus fays on the subject.

They who faid that the Holy Spirit was created by the Son, held that there was a time when only one divine perfon existed; and again, that there was a time when only two exifted, the Holy Spirit not being made +.

Opinions concerning the Holy Spirit after the Council of Nice.

T was Athanafius, the great advocate for

IT

the divinity of Chrift, and his confubftantiality with the Father, who also exerted himself ftrenuously and effectually in behalf of that of the Holy Spirit, whose

* Baptizare juffit in nomine Patris et Filii et Spiritus fancti id eft, in confeffione et authoris, et unigeniti, et doni. Lib. 2. p. 22.

† Αναθεματίζομεν τις φρονενίας και λεγοντας ηνποτε μας νας, μη οντος είχε και ην πολε δυας, με ουλος αγιο πνευματος. Eugenii Legatio ad Athanafium in Montfaucon's Collectio Patrum, vol. 2, p. 3.

divinity

divinity was denied by Macedonius. He informs us, that he was in the defarts of Egypt when he heard of that heresy, and that he wrote from thence to prevent the spread of it*. He had fo much influence in Egypt, that a fynod was immediately called there, which he attended, and where the Holy Spirit was for the first time decreed to be confubftantial with the Father and the Son +.

Not long after this, the divinity of the Holy Spirit was more folemnly determined at a council held in Conftantinople, and from that time it was deemed equally heretical to deny the divinity of the Spirit, as that of the Son. The doctrine of the trinity now began to affume a proper form

* Εγω μεν εν, καιπερ εν ερήμω διαγων, δια εαν την αναίδειαν των εκτραπέντων εκ της αληθείας· 8 φροντισας των γελαν εθελοντων . δια το αδενες και ταπείνον της διά των λόγων ἐπιδείξεως· δι' ολίγων γράψας, απέσειλα τη ευλαβεία, παρακαλων ινα εντυγχανων τέτοις τα μεν διορα θωσης• έπι δε τοις αθενος ειρημενοις συγγινωσκης. Ad Serapion, Opera, vol. 1. p. 207.

† Εν τέτω δε πολλων πολέων επισκοποι συνελθοντες εἰς Αλεξανδρείαν, αμα Αθανασία και Ευσεβίω, τα δεδεγμένα εν Νίκαια κρατύνεσιν. ομούσιον τε τω πατρί και τω υιω το αγιον πνεύμα ομολογήσαν, και τριαδα ονομασαν. Sozomen. lib. 5. cap. 12. p. 198.

and

and confiftence, one part of the scheme coming in aid of the other; and there were diftinct treatises to prove the divinity of the Spirit, which had never been the fubject of difcuffion before. Then was the doctrine of the perfect equality of the Spirit, and the Son, as well as that of the Son and the Father, fully established; so that among others, Epiphanius afferts that, Whatever is faid of the Son is alfo faid of the Spirit, as that they are both sent, they both Speak, they both fanctify, they both heal, they both baptize, &c. and we are juftified by them both, &c. &c. &c. *

Still the forms of public worship were unfavourable to the new doctrine, for it had from time immemorial been the cuf tom to give glory to the Father only; but about this time, it is faid, that "Flavianus "of Antioch, having affembled a number of "monks, first fhouted out, Glory to the Fa"ther, to the Son, and to the Holy Spirit, but "that before him, fome had faid glory to "the Father through the Son, in the Holy "Spirit, which was the most customary

* Ancoratus, fect. 68. Opera, vol. 2. p. 71. 73.

" form;