XII.  For to us there is but One God, the Father, of Whom are all things, and One Lord Jesus Christ, by Whom are all things; and One Holy Ghost, in Whom are all things; 2 Cor. viii. 6. yet these words, of, by, in, whom, do not denote a difference of nature (for if this were the case, the three prepositions, or the order of the three names would never be altered), but they characterize the personalities of a nature which is one and unconfused.  And this is proved by the fact that They are again collected into one, if you will read—not carelessly—this other passage of the same Apostle, “Of Him and through Him and to Him are all things; to Him be glory forever, Amen.” Rom. xi. 36.  The Father is Father, and is Unoriginate, for He is of no one; the Son is Son, and is not unoriginate, for He is of the Father.  But if you take the word Origin in a temporal sense, He too is Unoriginate, for He is the Maker of Time, and is not subject to Time.  The Holy Ghost is truly Spirit, coming forth from the Father indeed, but not after the manner of the Son, for it is not by Generation but by Procession (since I must coin a word for the sake of clearness The Coining is simply of the adverbial form; the Substantive is found in earlier writings.  S. Gregory himself uses it Orat. Theol. V.  He uses other words also, as ἔκπεμψις, πρόοδος, and the verbs προέρχεσθαι, προϊέναι. As to the question of the Double Procession (Filioque) see Introd. to Orat. Theol. V.  Dr. Swete (Doctr. of H. S. p. 118) says, “It is instructive to notice how at this period the two great Sees of Rome and Constantinople seem to have agreed in abstaining from a minuter definition of the Procession.  Both in East and West the relations of the Spirit to the Son were being examined by individual theologians; but S. Gregory and S. Damasus appear to have alike refrained from entering upon a question which did not touch the essentials of the Faith.”  He adds in a note “This is the more remarkable because Damasus was of Spanish origin.”); for neither did the Father cease to be Unbegotten because of His begetting something, nor the Son to be begotten because He is of the Unbegotten (how could that be?), nor is the Spirit changed into Father or Son because He proceeds, or because He is God—though the ungodly do not believe it.  For Personality is unchangeable; else how could Personality remain, if it were changeable, and could be removed from one to another?  But they who make “Unbegotten” and “Begotten” natures of equivocal gods would perhaps make Adam and Seth differ in nature, since the former was not born of flesh (for he was created), but the latter was born of Adam and Eve.  There is then One God in Three, and These Three are One, as we have said.