Give careful heed, too, to the words of the Lord, and note how, whenever He instructs us about His Father, He is in the habit of using terms of personal authority, saying, “I will; be thou clean;” Matt. viii. 3. and “Peace, be still;” Mark iv. 39. and “But I say unto you;” Matt. v. 22, etc. and “Thou dumb and deaf spirit, I charge thee;” Mark ix. 25. and all other expressions of the same kind, in order that by these we may recognise our Master and Maker, and by the former may be taught the Father of our Master and Creator. There is a difficulty in following the argument in the foregoing quotations.  F. Combefis, the French Dominican editor of Basil, would boldly interpose a “not,” and read ‘whenever he does not instruct us concerning the Father.’  But there is no ms. authority for this violent remedy.  The Benedictine Editors say all is plain if we render “postquam nos de patre erudivit.”  But the Greek will not admit of this.  Thus on all sides is demonstrated the true doctrine that the fact that the Father creates through the Son neither constitutes the creation of the Father imperfect nor exhibits the active energy of the Son as feeble, but indicates the unity of the will; so the expression “through whom” contains a confession of an antecedent Cause, and is not adopted in objection to the efficient Cause.