55. Furthermore man is “crowned with glory and honour,”  1  Ps. viii. 5. and “glory, honour and peace” are laid up by promise “to every man that worketh good.”  2  Rom. ii. 10. There is moreover a special and peculiar glory for Israelites “to whom,” it is said “pertaineth the adoption and the glory…and the service,”  3  Rom. ix. 4. and the Psalmist speaks of a certain glory of his own, “that my glory may sing praise to Thee  4  Ps. xxix. 12. ;” and again “Awake up my glory”  5  Ps. lvii. 8. and according to the Apostle there is a certain glory of sun and moon and stars,  6  cf. 1 Cor. xv. 41. and “the ministration of condemnation is glorious.”  7  2 Cor. iii. 9. While then so many things are glorified, do you wish the Spirit alone of all things to be unglorified? Yet the Apostle says “the ministration of the Spirit is glorious.”  8  2 Cor. iii. 8. How then can He Himself be unworthy of glory? How according to the Psalmist can the glory of the just man be great  9  cf. Ps. xxi. 5. and according to you the glory of the Spirit none? How is there not a plain peril from such arguments of our bringing on ourselves the sin from which there is no escape? If the man who is being saved by works of righteousness glorifies even them that fear the Lord  10  cf. Ps. xv. much less would he deprive the Spirit of the glory which is His due.

Grant, they say, that He is to be glorified, but not with the Father and the Son. But what reason is there in giving up the place appointed by the Lord for the Spirit, and inventing some other? What reason is there for robbing of His share of glory Him Who is everywhere associated with the Godhead; in the confession of the Faith, in the baptism of redemption, in the working of miracles, in the indwelling of the saints, in the graces bestowed on obedience? For there is not even one single gift which reaches creation without the Holy Ghost;  11  cf. Matt. xxviii. 19; 1 Cor. xii. 11; Rom. viii. 11; 1 Pet. i. 2. when not even a single word can be spoken in defence of Christ except by them that are aided by the Spirit, as we have learnt in the Gospels from our Lord and Saviour.  12  Matt. x. 19, 20. And I know not whether any one who has been partaker of the Holy Spirit will consent that we should overlook all this, forget His fellowship in all things, and tear the Spirit asunder from the Father and the Son. Where then are we to take Him and rank Him? With the creature? Yet all the creature is in bondage, but the Spirit maketh free. “And where the Spirit of the Lord is, there is liberty.”  13  2 Cor. iii. 17. Many arguments might be adduced to them that it is unseemly to coordinate the Holy Spirit with created nature, but for the present I will pass them by. Were I indeed to bring forward, in a manner befitting the dignity of the discussion, all the proofs always available on our side, and so overthrow the objections of our opponents, a lengthy dissertation would be required, and my readers might be worn out by my prolixity. I therefore propose to reserve this matter for a special treatise,  14  Mr. C.F.H. Johnston conjectures the allusion to be to Hom. xxiv. “Contra Sabellianos et Arium et Anomœos.” and to apply myself to the points now more immediately before us.

[55] Εἶτα «δόξῃ μὲν καὶ τιμῇ ἐστεφάνωται» ὁ κοινὸς ἄνθρωπος, καὶ «δόξα καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ποιοῦντι τὸ ἀγαθὸν» ἐν ἐπαγγελίαις ἀπόκειται. Ἔστι δέ τις καὶ ἰδίως τοῦ Ἰσραὴλ δόξα: «ὧν ἡ υἱοθεσία, φησί, καὶ ἡ δόξα καὶ ἡ λατρεία.» Καὶ ἑαυτοῦ τινα δόξαν ὁ ψαλμῳδὸς λέγει: «Ὅταν ψάλῃ σοι ἡ δόξα μου.» Καὶ πάλιν: «Ἐξεγέρθητι ἡ δόξα μου.» Ἔστι δέ τις δόξα ἡλίου καὶ σελήνης καὶ ἀστέρων: κατὰ δὲ τὸν ἀπόστολον καὶ «ἡ διακονία τῆς κατακρίσεως διὰ δόξης». Τοσούτων οὖν δοξαζομένων, τὸ Πνεῦμα μόνον τῶν πάντων ἀδόξαστον εἶναι βούλει; Καίτοιγε «ἡ διακονία τοῦ Πνεύματος, φησίν, ἔστιν ἐν δόξῃ». Πῶς οὖν αὐτὸ ἀνάξιον τοῦ δοξάζεσθαι; Καὶ μεγάλη μὲν ἡ δόξα τοῦ δικαίου, κατὰ τὸν ψαλμῳδόν. Δόξα δὲ τοῦ Πνεύματος, κατὰ σέ, οὐδεμία. Πῶς οὖν οὐ πρόδηλος ὁ κίνδυνος ἐκ τῶν τοιούτων λόγων τὴν ἄφυκτον ἁμαρτίαν ἐφ' ἑαυτοὺς ἐπισπᾶσθαι; Εἰ ὁ σῳζόμενος ἐκ τῶν τῆς δικαιοσύνης ἔργων ἄνθρωπος καὶ τοὺς φοβουμένους τὸν Κύριον δοξάζει, τοσούτου ἂν δέοι τὸ Πνεῦμα τῆς ὀφειλομένης δόξης ἀποστερεῖν. Ἔστω, φασί, δοξαστόν, ἀλλ' οὐχὶ μετὰ Πατρὸς καὶ Υἱοῦ. Καὶ τίνα ἔχει λόγον ἑτέραν χώραν ἐπινοεῖν τῷ Πνεύματι, τὴν παρὰ τοῦ Κυρίου τεταγμένην καταλιπόντας, καὶ τῆς κατὰ τὴν δόξαν κοινωνίας ἀποστερεῖν τὸ πανταχοῦ συναναληφθὲν τῇ θεότητι, ἐν τῇ ὁμολογίᾳ τῆς πίστεως, ἐν τῷ βαπτίσματι τῆς ἀπολυτρώσεως, ἐν τῇ ἐνεργείᾳ τῶν δυνάμεων, ἐν τῇ ἐνοικήσει τῶν ἁγίων, ἐν ταῖς εἰς τὸ ὑπήκοον χάρισιν; Οὐδὲ γάρ ἐστιν ὅλως δωρεά τις ἄνευ τοῦ ἁγίου Πνεύματος εἰς τὴν κτίσιν ἀφικνουμένη: ὅπου γε οὐδὲ ῥῆμα ψιλὸν ἐν ταῖς ὑπὲρ Χριστοῦ ἀπολογίαις δυνατὸν λαλῆσαι μὴ συνεργουμένους παρὰ τοῦ Πνεύματος, ὡς ἐν Εὐαγγελίοις παρὰ τοῦ Κυρίου καὶ σωτῆρος ἡμῶν μεμαθήκαμεν. Ἅπαντα δὲ ταῦτα παριδόντας καὶ τῆς ἐν πᾶσι κοινωνίας ἐπιλαθομένους, ἀπὸ Πατρὸς καὶ Υἱοῦ διασπᾶν, οὐκ οἶδα εἴ τις μέτοχος Πνεύματος ἁγίου συνθήσεται. Ποῦ τοίνυν φέροντες αὐτὸ τάξομεν, μετὰ τῆς κτίσεως; Ἀλλ' ἡ κτίσις πᾶσα δουλεύει: τὸ δὲ Πνεῦμα ἐλευθεροῖ. «Οὗ γὰρ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία.» Καὶ πολλῶν ἐνόντων εἰπεῖν, ὅπως οὐ προσήκει τῇ κτιστῇ φύσει τὸ Πνεῦμα τὸ ἅγιον συγκαταριθμεῖν, τὸν περὶ τούτων νῦν ὑπερθήσομαι λόγον. Εἰ γὰρ μέλλοιμεν πρὸς ἀξίαν τοῦ προβλήματος τάς τε παρ' ἑαυτῶν κατασκευὰς ἐπάγειν, καὶ τὰ παρὰ τῶν ἐναντίων προβαλλόμενα διαλύειν, πολλῶν ἡμῖν δεήσει λόγων, καὶ ἀποκναίσαιμεν τῇ πολυφωνίᾳ τῆς βίβλου τοὺς ἐντυγχάνοντας. Διόπερ ἰδίᾳ πραγματείᾳ ἐκεῖνο ταμιευσάμενοι, τῶν προκειμένων ἐχώμεθα.