2 Truly, then, the Scripture declared, which says, “First of all believe that there is one God, who has established all things, and completed them, and having caused that from what had no being, all things should come into existence:” He who contains all things, and is Himself contained by no one. Rightly also has Malachi said among the prophets: “Is it not one God who has established us? Have we not all one Father?” In accordance with this, too, does the apostle say, “There is one God, the Father, who is above all, and in us all.” Likewise does the Lord also say: “All things are delivered to Me by My Father;” manifestly by Him who made all things; for He did not deliver to Him the things of another, but His own.
But in all things [it is implied that] nothing has been kept back [from Him], and for this reason the same person is the Judge of the living and the dead; “having the key of David: He shall open, and no man shall shut: He shall shut, and no man shall open.” For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [His] Wisdom, when “the Word was made flesh;” that even as the Word of God had the sovereignty in the heavens, so also might He have the sovereignty in earth, inasmuch as [He was] a righteous man, “who did no sin, neither was there found guile in His mouth;” and that He might have the pre-eminence over those things which are under the earth, He Himself being made “the first-begotten of the dead;” and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from His resplendent flesh, and that thus man might attain to immortality, having been invested with the paternal light.
Source: Adversus haereses (New Advent)