106. Furthermore, the God-given words themselves declare their own meaning, that you may understand that glory of the Father and the Son not to be held in common with them by angels, for thus they run: “But when the Son of Man shall come in His majesty, and all the angels with Him.” Again, to show that His Father’s majesty and glory and His own majesty and glory are one and the same, our Lord Himself saith in another book: “And the Son of Man shall confound him, when He shall come in the glory of His Father, with the holy angels.” S. Mark viii. 38. The angels come in obedience, He comes in glory: they are His retainers, He sits upon His throne: they stand, He is seated—to borrow terms of the daily dealings of human life, He is the Judge: they are the officers of the court. Note that He did not place first His Father’s divine majesty, and then, in the second place, His own and the angels’, lest He should seem to have made out a sort of descending order, from the highest to lower natures. He placed His own majesty first, and then spoke of His Father’s, and the majesty of the angels (because the Father could not appear lower than they), in order that He might not, by placing mention of Himself between that of His Father and that of the angels, seem to have made out some ascending scale, leading from angels to the Father through increase of His own dignity; nor, again, be believed to have, contrariwise, shown a descent from the Father to angels, entailing diminution of that dignity. Now we who confess one Godhead of the Father and the Son suppose no such order of distinction as the Arians do. i.e. no such gradation as will lead without a break from angels to the Father through the Son, ignoring the difference of creature and Creator.