10.  This examination of the passages before us is, so far as my ability goes, sufficient.  Now let us turn the discussion on those who attack the Holy Spirit, and cast down every high thing of their intellect that exalts itself against the knowledge of God. 2 Cor. xi. 5.  You say that the Holy Ghost is a creature.  And every creature is a servant of the Creator, for “all are thy servants.” Ps. xix. 91.  If then He is a servant, His holiness is acquired; and everything of which the holiness is acquired is receptive of evil; but the Holy Ghost being holy in essence is called “fount of holiness.” Rom. i. 4.  Therefore the Holy Ghost is not a creature.  If He is not a creature, He is of one essence and substance with the Father.  How, tell me, can you give the name of servant to Him Who through your baptism frees you from your servitude?  “The law,” it is said, “of the Spirit of life hath made me free from the law of sin.” Rom. viii. 2.  But you will never venture to call His nature even variable, so long as you have regard to the nature of the opposing power of the enemy, which, like lightning, is fallen from heaven and fell out of the true life because its holiness was acquired, and its evil counsels were followed by its change.  So when it had fallen away from the Unity and had cast from it its angelic dignity, it was named after its character “Devil,” In Letter cciv.  The name of Διάβολος is more immediately connected with Διαβάλλειν, to caluminate.  It is curious that the occasional spelling (e.g. in Burton) Divell, which is nearer to the original, and keeps up the association with Diable, Diavolo, etc., should have given place to the less correct and misleading “Devil.” its former and blessed condition being extinct and this hostile power being kindled.