VIII.  Confess, my friends, the Trinity to be of One Godhead; or if you will, of One Nature; and we will pray the Spirit to give you this word God.  He will give it to you, I well know, inasmuch as He has already granted you the first portion and the second; i.e., inasmuch as He has granted you a right faith in the Consubstantiality and Unity of the Trinity, I am sure He will in time grant you the grace also to call Him by the Name of God. and especially if that about which we are contending is some spiritual cowardice, and not the devil’s objection.  Yet more clearly and concisely, let me say, do not you call us to account for our loftier word (for envy has nothing to do with this ascent), and we will not find fault with what you have been able to attain, until by another road you are brought up to the same resting place.  For we are not seeking victory, but to gain brethren, by whose separation from us we are torn.  This we concede to you in whom we do find something of vital truth, who are sound as to the Son.  We admire your life, but we do not altogether approve your doctrine.  Ye who have the things of the Spirit, receive Himself in addition, that ye may not only strive, but strive lawfully, 2 Tim. ii. 5. which is the condition of your crown.  May this reward of your conversation be granted you, that you may confess the Spirit perfectly and proclaim with us, aye and before us, all that is His due.  Yes, and I will venture even more on your behalf; I will even utter the Apostle’s wish.  So much do I cling to you, and so much do I revere your array, and the colour of your continence, and those sacred assemblies, and the august Virginity, and purification, and the Psalmody that lasts all night The Constantinopolitan followers of Macedonius at the period were noted for their strict asceticism.  The attempt to revive the Night Office among the secular Clergy of the Diocese brought great odium on S. John Chrysostom a few years later. and your love of the poor, and of the brethren, and of strangers, that I could consent to be Anathema from Christ, and even to suffer something as one condemned, if only you might stand beside us, and we might glorify the Trinity together.  For of the others why should I speak, seeing they are clearly dead (and it is the part of Christ alone to raise them, Who quickeneth the dead by His own Power), and are unhappily separated in place as they are bound together by their doctrine; and who quarrel among themselves as much as a pair of squinting eyes in looking at the same object, and differ with one another, not in sight but in position—if indeed we may charge them only with squinting, and not with utter blindness.  And now that I have to some extent laid down your position, come, let us return again to the subject of the Spirit, and I think you will follow me now.