If, then, the Holy Spirit is truly, and not in name only, called Divine both by Scripture and by our Fathers, what ground is left for those who oppose the glory of the Spirit? He is Divine, and absolutely good, and Omnipotent, and wise, and glorious, and eternal; He is everything of this kind that can be named to raise our thoughts to the grandeur of His being. The singleness of the subject of these properties testifies that He does not possess them in a measure only, as if we could imagine that He was one thing in His very substance, but became another by the presence of the aforesaid qualities. That condition is peculiar10    Reading ἴδιον γὰρ τοῦτο.to those beings who have been given a composite nature; whereas the Holy Spirit is single and simple in every respect equally. This is allowed by all; the man who denies it does not exist. If, then, there is but one simple and single definition of His being, the good which He possesses is not an acquired good; but, whatever He may be besides, He is Himself Goodness, and Wisdom, and Power, and Sanctification, and Righteousness, and Everlastingness, and Imperishability, and every name that is lofty, and elevating above other names. What, then, is the state of mind that leads these men, who do not fear the fearful sentence passed upon the blasphemy against the Holy Ghost, to maintain that such a Being does not possess glory? For they clearly put that statement forward; that we ought not to believe that He should be glorified: though I know not for what reason they judge it to be expedient not to confess the true nature of that which is essentially glorious.

Εἰ οὖν ἀληθῶς καὶ οὐ μέχρις ὀνόματος θεῖον τὸ πνεῦμα τὸ ἅγιον ὑπὸ τῆς γραφῆς καὶ ὑπὸ τῶν πατέρων ἡμῶν προσηγόρευται, τίς ἔτι λόγος ἐστὶ τοῖς ἀντιστατοῦσι τῇ δόξῃ τοῦ πνεύματος; εἰ γὰρ θεῖον, καὶ ἀγαθὸν πάντως καὶ δυνατὸν καὶ σοφὸν ἔνδοξόν τε καὶ ἀΐδιον καὶ πάντα ὅσα τοῦ τοιούτου γένους ἐστὶν ὀνόματα πρὸς τὸ μεγαλοπρεπὲς τὰς ὑπολήψεις ἡμῶν ἐπαίροντα. ταῦτα οὐκ ἐκ μετουσίας ἔχειν ἡ ἁπλότης τοῦ ὑποκειμένου διαμαρτύρεται ὡς ἄλλο μέν τι τῇ ἑαυτοῦ φύσει ὑπονοεῖν εἶναι, ἕτερον δέ τι γενέσθαι τῇ παρουσίᾳ τῶν εἰρημένων: ἴδια γὰρ ταῦτα τῶν σύνθετον εἰληχότων τὴν φύσιν. ἁπλοῦν δὲ τὸ πνεῦμα τὸ ἅγιον παρὰ πάντων ἐπίσης συνωμολόγηται καὶ ὁ ἀντιλέγων οὐκ ἔστιν. εἰ οὖν ἁπλοῦς ὁ τῆς φύσεως αὐτοῦ λόγος, οὐκ ἐπίκτητον ἔχει τὸ ἀγαθόν, ἀλλ' αὐτὸ ὅ τί ποτέ ἐστιν, ἀγαθότης ἐστί, σοφία, δύναμις, ἁγιασμός, δικαιοσύνη, ἀϊδιότης, ἀφθαρσία, πάντα τὰ ὑψηλὰ τῶν ὀνομάτων καὶ ὑπεραίροντα: τὸ οὖν τοιοῦτον ἐκ ποίας διανοίας ἄδοξον εἶναι κατασκευάζουσιν οἱ μὴ φοβούμενοι τὸ χαλεπὸν τῆς κατὰ τοῦ πνεύματος βλασφημίας κατάκριμα; σαφῶς γὰρ τοῦτο προτείνουσι τὸ μὴ δεῖν αὐτὸ δοξαστὸν εἶναι πιστεύειν, οὐκ οἶδα τὸ τῇ φύσει ἔνδοξον τίνι λογισμῷ μὴ ὁμολογεῖν ὅ ἐστι λυσιτελὲς εἶναι κρίνοντες.