38.  It is necessary neither to be so devoted to the Father, as to rob Him of His Fatherhood, for whose Father would He be, if the Son were separated and estranged from Him, by being ranked with the creation, (for an alien being, or one which is combined and confounded with his father, and, for the sense is the same, throws him into confusion, is not a son); nor to be so devoted to Christ, as to neglect to preserve both His Sonship, (for whose son would He be, if His origin were not referred to the Father?) and the rank of the Father as origin, inasmuch as He is the Father and Generator; for He would be the origin of petty and unworthy beings, or rather the term would be used in a petty and unworthy sense, if He were not the origin of Godhead and goodness, which are contemplated in the Son and the Spirit:  the former being the Son and the Word, the latter the proceeding and indissoluble Spirit.  For both the Unity of the Godhead must be preserved, and the Trinity of Persons confessed, each with His own property.

ΛΗʹ. Δέον μήτε οὕτως εἶναί τινας φιλοπάτορας, ὡς καὶ τὸ εἶναι Πατέρα περιαιρεῖν: τίνος γὰρ ἂν καὶ εἴη Πατὴρ, τοῦ Υἱοῦ τὴν φύσιν κεχωρισμένου καὶ ἀπεξενωμένου μετὰ τῆς κτίσεως; οὐ γὰρ τοῦτο Υἱὸς τὸ ἀλλότριον ἢ συναλειφομένου πρὸς τὸν Πατέρα, καὶ συγχεομένου, ἴσον δὲ εἰπεῖν, καὶ συγχέοντος: μήτε τοσοῦτον φιλοχρίστους, ὡς μήτε τούτῳ φυλάττειν τὸ εἶναι Υἱῷ: (τίνος γὰρ ἂν καὶ εἴη, μὴ πρὸς ἀρχὴν ἀναφερόμενος τὸν πατέρα;) μήτε τῷ Πατρὶ τὸ τῆς ἀρχῆς ἀξίωμα, τῆς ὡς πατρὶ καὶ γεννήτορι: μικρῶν γὰρ ἂν εἴη καὶ ἀναξίων ἀρχὴ, μᾶλλον δὲ μικρῶς τε καὶ ἀναξίως, μὴ θεότητος ὢν ἀρχὴ καὶ ἀγαθότητος, τῆς ἐν Υἱῷ καὶ Πνεύματι θεωρουμένης: τῷ μὲν ὡς Υἱῷ καὶ Λόγῳ, τῷ δὲ ὡς προόδῳ καὶ οὐ διαλύτῳ Πνεύματι: ἐπειδή γε ἀναγκαῖον καὶ τὸν ἕνα Θεὸν τηρεῖν, καὶ τὰς τρεῖς ὑποστάσεις ὁμολογεῖν, καὶ ἑκάστην μετὰ τῆς ἰδιότητος.