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; 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. 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.” 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, 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.