3.  There is One Only Holy Ghost, the Comforter; and as there is One God the Father, and no second Father;—and as there is One Only-begotten Son and Word of God, who hath no brother;—so is there One Only Holy Ghost, and no second spirit equal in-honour to Him.  Now the Holy Ghost is a Power most mighty, a Being divine and unsearchable; for He is living and intelligent, a sanctifying principle of all things made by God through Christ.  He it is who illuminates the souls of the just; He was in the Prophets, He was also in the Apostles in the New Testament.  Abhorred be they who dare to separate the operation of the Holy Ghost!  There is One God, the Father, Lord of the Old and of the New Testament:  and One Lord, Jesus Christ, who was prophesied of in the Old Testament, and came in the New; and One Holy Ghost, who through the Prophets preached of Christ, and when Christ was come, descended, and manifested Him At the end of this section there follows in the Coislin ms. a long interpolation consisting of two parts.  The former is an extract taken word for word from Gregory of Nyssa, Oratio Catechetica, ii. c, which may be read in this series:  ᾽Αλλ᾽ ὡς Θεοῦ Λόγον ἀκούσαντες .…σύνδρομον ἔχουσαν τῇ βουλήσει τὴν δύναμιν.  Of the second passage the Benedictine Editor says:  “I have not been able to discover who is the author.  No one can assign it to our Cyril, although the doctrine it contains is in full agreement with his:  but he explains all the same points more at large in his two Lectures (xvi. xvii.).  The passage is very ancient and undoubtedly older than the eleventh century, which is the date of the Cod. Coislin.  Therefore in the controversy of the Latins against the Greeks concerning the Procession of the Holy Ghost it is important to notice what is taught in this passage, and also brought forward as a testimony by S. Thomas (Aquinas), that “The Holy Ghost is of the Godhead of the Father and the Son (ex Patris et Filii divinitate existere).”  To me indeed these words seem to savour altogether not of the later but of the more ancient theology of the Greeks, and to be earlier than the controversies of the Greeks against the Latins.” This second passage is as follows:— “For the Spirit of God is good.  And Thy good Spirit, says David, shall lead me in the land of righteousness.  This then is the Spirit of God in which we believe:  the blessed Spirit, the eternal, immutable, unchangeable, ineffable:  which rules and reigns over all productive being, both visible and invisible natures:  which is Lord both of Angels and Archangels, Powers, Principalities, Dominions, Thrones:  the Creator of all being, enthroned with the glory of the Father and the Son, reigning without beginning and without end with the Father and the Son, before the created substances:  Who sanctifies the ministering spirits sent forth for the sake of those who are to inherit salvation:  Who came down upon the holy and blessed Virgin Mary, of whom was born Christ according to the flesh; came down also upon the Lord Himself in bodily form of a dove in the river Jordan:  Who came upon the Apostles on the day of Pentecost in form of fiery tongues; Who gives and supplies all spiritual gifts in the Church, Who Proceedeth from the Father:  Who is of the Godhead of the Father and the Son; Who is of one substance with the Father and the Son, inseparable and indivisible.”.