16 And now, although we have found the sense of Scripture, as we understand it, in harmony with the conclusions of ordinary reason, the two agreeing that equality is incompatible either with diversity or with isolation, yet we must seek a fresh support for our contention from actual words of our Lord. For only so can we check that licence of arbitrary interpretation whereby these bold traducers of the faith would even venture to cavil at the Lord's solemn self-revelation.
His answer to the Jews was this:— The Son can do nothing of Himself but what He sees the Father do; for what things soever He does, these also does the Son likewise. For the Father loves the Son, and shows Him all things that Himself does; and He will show Him greater works than these, that you may marvel. For as the Father raises up the dead and quickens them, even so the Son quickens whom He will. For the Father judges no man, but has given all judgment to the Son, that all may honour the Son even as they honour the Father.
He that honours not the Son honours not the Father which has sent Him</em>. The course of our argument, as I had shaped it in my mind, required that each several point of the debate should be handled singly; that, since we had been taught that our Lord Jesus Christ, the Son of God, is God in name, in birth, in nature, in power, in self-revelation, our demonstration of the faith should establish each successive point in that order. But His birth is a barrier to such a treatment of the question; for a consideration of it includes a consideration of His name and nature and power and self-revelation.
For His birth involves all these, and they are His by the fact that He is born. And thus our argument concerning His birth has taken such a course that it is impossible for us to keep these other matters back for separate discussion in their turn.
Source: On the Trinity (New Advent)