“The Firstborn of all creation.” “What then,” saith one, “Lo, He is a creature.” Whence? tell me. “Because he said ‘Firstborn.’” However, he said not “first created,” but “firstborn.” Then it is reasonable that he should be called many things. For he must also be called a brother “in all things.” (Heb. ii. 17.) And we must take from Him His being Creator; and insist that neither in dignity nor in any other thing is He superior to us? And who that hath understanding would say this? For the word “firstborn” is not expressive of dignity and honor, nor of anything else, but of time only. What does “the firstborn” signify? That he is created, is the answer. Well. If then this be so, it has also kindred expressions. But otherwise the firstborn is of the same essence with those of whom he is firstborn. Therefore he will be the firstborn son of all things—for it said “of every creature”; therefore of stones also, and of me, is God the Word firstborn. But again, of what, tell me, are the words “firstborn from the dead” (Col. i. 18; Rom. viii. 29.) declaratory? Not that He first rose; for he said not simply, “of the dead,” but “firstborn from the dead,” nor yet, “that He died first,” but that He rose 271 the firstborn from the dead. So that they declare nothing else than this, that He is the First- fruits of the Resurrection. Surely then neither in the place before us.736 Next he proceeds to the doctrine itself. For that they may not think Him to be of more recent existence, because that in former times the approach was through Angels, but now through Him; he shows first, that they had no power (for else it had not been “out of darkness” (ver. 13.) that he brought), next, that He is also before them. And he uses as a proof of His being before them, this; that they were created by him. “For in Him,” he saith, “were all things created.” What say here the followers of Paul of Samosata?737 “The things in the heavens.” What was in question, he has placed first;738 “and the things upon the earth.” Then he says, “the visible and the invisible things”; invisible, such as soul, and all that has come to exist in heaven; visible, such as men, sun, sky. “Whether thrones.” And what is granted, he lets alone, but what is doubted he asserts. “Whether thrones, or dominions, or principalities, or powers.” The words “whether,” “or,” comprehend the whole of things; but by means of the greater things show it of the less also. But the Spirit is not amongst the “powers.” “All things,” he saith, “have been created through Him, and unto Him.” Lo, “in Him,” is739 “through Him,” 736 i.e. is anything else meant by the word πρωτότοκος, than that He is the Firstfruits of the Creation. This may be his meaning, or “that he, the Only-begotten, is the Beginning of the Creation.” See note on St. Athanas- ius against Arianism, Disc. 1, Oxf. Tr. 737 P. of Samosata held the Divine Word, or Reason, to be a mere Attribute, and not a Person. The Person of our Lord would thus be simply Human, only with a Divine influence. See St. Ath. Def. of Nic. Def. c. v. § 11, Tr. This text of St. Paul is quoted against P. of Samosata, Conc. Ant. i. Labbe, t. i, p. 846, by the orthodox Bishops. See also Epiph. Hær. 45. The heretics might allow what is said here of the Word as an Attribute; the refutation follows presently. 738 One ms. has, “first the things in heaven,” &c., which agrees with the sense. 739 i.e. “In Him,” in the beginning of the verse, is said in such a sense as to agree with “through Him.” 477 Colossians 1:15-18