4.  Let no one therefore separate the Old from the New Testament Cf. Cat. iv. 33; vii. 6.  Irenæus, Hæres. III. xxi. 4; IV. ix. 1.  In Eusebius, E.H. V. 13, Rhodon says that Apelles attributed the prophecies to an adverse spirit and rejected them as false and self-contradictory.  Similar blasphemies against the holy Prophets are imputed to Manes by Epiphanius (Hæres. lxvi. 30).; let no one say that the Spirit in the former is one, and in the latter another; since thus he offends against the Holy Ghost Himself, who with the Father and the Son together is honoured, and at the time of Holy Baptism is included with them in the Holy Trinity.  For the Only-begotten Son of God said plainly to the Apostles, Go ye, and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost Matt. xxviii. 19.  The same text is used with much force by S. Basil (De Spir. S. cap. xxiv.)..  Our hope is in Father, and Son, and Holy Ghost.  We preach not three Gods Cat. xi. 4, note 3.  See Newman’s notes on Athanasius, Contra Arian. Or. I. viii. 1; Ib. Or. III. xxv. 9; Ib. xxvii. 3.  Marcion’s doctrine of three first principles (τριῶν ἀρχῶν λόγος) is discussed by Epiphanius (Hæres. xlii. 6, 7).  See also Tertull. Contra Marcion. I. 15; Euseb. Hist. Eccles. V. 13.; let the Marcionites be silenced; but with the Holy Ghost through One Son, we preach One God.  The Faith is indivisible; the worship inseparable.  We neither separate the Holy Trinity, like some; nor do we as Sabellius work confusion. συναλοιφήν, iv. 8; xi. 16; xv. 9.  But we know according to godliness One Father, who sent His Son to be our Saviour; we know One Son, who promised that He would send the Comforter from the Father; we know the Holy Ghost, who spake in the Prophets, and who on the day of Pentecost descended on the Apostles in the form of fiery tongues, here, in Jerusalem, in the Upper Church of the Apostles Cat. xvii. 13.  Epiphanius (De Mensuris et Ponder. c. 14):  “And he (Hadrian) found the city all levelled to the ground, except a few houses, and the Church of God which was small:  where the Disciples, on their return after the Saviour was taken up from the Mount of Olives, went up into the upper chamber:  for there it had been built, that is on Sion.”  Cf. Stanley, Sinai and Palestine, c. xiv. 3:  “Within the precincts of that Mosque (of the Tomb of David) is a vaulted Gothic chamber, which contains within its four walls a greater confluence of traditions than any other place of like dimensions in Palestine.  It is startling to hear that this is the scene of the Last Supper, of the meeting after the Resurrection, of the miracle of Pentecost, of the residence and death of the Virgin, of the burial of Stephen.”; for in all things the choicest privileges are with us.  Here Christ came down from heaven; here the Holy Ghost came down from heaven.  And in truth it were most fitting, that as we discourse concerning Christ and Golgotha here in Golgotha, so also we should speak concerning the Holy Ghost in the Upper Church; yet since He who descended there jointly partakes of the glory of Him who was crucified here, we here speak concerning Him also who descended there:  for their worship is indivisible.