13.  Our opponents, while they thus artfully and perversely encounter our argument, cannot even have recourse to the plea of ignorance.  It is obvious that they are annoyed with us for completing the doxology to the Only Begotten together with the Father, and for not separating the Holy Spirit from the Son.  On this account they style us innovators, revolutionizers, phrase-coiners, and every other possible name of insult.  But so far am I from being irritated at their abuse, that, were it not for the fact that their loss causes me “heaviness and continual sorrow,” cf. Rom. ix. 2. I could almost have said that I was grateful to them for the blasphemy, as though they were agents for providing me with blessing.  For “blessed are ye,” it is said, “when men shall revile you for my sake.” Matt. v. 11.  The grounds of their indignation are these:  The Son, according to them, is not together with the Father, but after the Father.  Hence it follows that glory should be ascribed to the Father “through him,” but not “with him;” inasmuch as “with him” expresses equality of dignity, while “through him” denotes subordination.  They further assert that the Spirit is not to be ranked along with the Father and the Son, but under the Son and the Father; not coordinated, but subordinated; not connumerated, but subnumerated. ὑποτάσσω.  cf. 1 Cor. xv. 27, and inf.  cf. chapter xvii. ὑποτεταγμένος is applied to the Son in the Macrostich or Lengthy Creed, brought by Eudoxius of Germanicia to Milan in 344.  Vide Soc. ii. 19.