wherein all the reason and philosophy of atheism is confuted, and

c;64^"^0 created Henades, Book I.I.aftly, v/Iiertas Produs, and others of the Platonifts, intermingle manyparticular gods with tholb three iiniverfal principles or hypollales, of their'J'rinity, as Noes, Minds, or Intclieds I'uperiour to the firft loul ; and Hemiiesand Agathotetes^ Unities and Goodncircs fuperiour to the firft Intellefttoo ; thereby making thofe particular brings, which mult needs be creatures,Tuperiour to thofc hypofta!eb,that are univeilal and infinite, and by confcquencecreaturizing of them : this hypothefis of theirs, I fay, is altogethei" abfurdand irrational ajfo •, there being no created beings elfentially good and wife,but all by participation, nor any immoveable, natures amongft them, whofeic\y. is their Wif/i\,x, their ejj'efice, their operation ; but all mutable and changeable,and probably, as Origen and others of the fathers adil, lapfible andri-^]ip-^v> peccable. Nulla natura ejt, qua non recipiat bonum & malum, exceptd Deii I.e. i>'.^.}]a(urd, qua bonorum omnium fans eft; i£ Chrifti fapientia, fapientia enim fons^^^'eft, ^ fapientia utique ftuUitiam recipere non pot eft ; 13 juftitia eft, qua nunquamprofe5fo injuftitiam capiet ; ^ verbum eft vel ratio, qua utique irrationaliseffici non pot eft ; fed (J lux eft, & lucem certum eft, quod tenehra non comprehendent.Sim:Uier & natura Spiritus San£!i, qua fan£la eft, non recipitfollutionem ; naturaliter enim vel fubftantialiter fan£Ia eft. Siqua autera alianatura fanSla eft, ex affumptione hoc vel infpiratione Spiritus SanSii habet, utfanFiificetur, non ex fud natura hoc poffidens, fed ut accidens ;propter quod &"iiecidere poteft, quod accidit. There is no nature, which is not capable both ofgood and evil, excepting only the nature of God, who is the fountain of all good;and the wifdom of Chrifl, for he is the fountain of wifdom^ and wifdom it felfnever can receive folly \ he is alfojuftice it felf, which can never admit of injtiftice; and the reafon and word it felf which can never become irrational ; heis alfo the light it felf, and it is certain, that darknefs cannot comprehend thislight, nor infinuate it felf with it. In like manner the nature of the Holy Ghoftis fuch, as can never receive pollution, it being fuhftanttally and effenttally holy.But whatfocver other nature is holy, it is only fuch in way of participation^md by the infpiration of this Holy Spirit ; fo that holinefs is not its very natureend ejj'ence, but only an accident to it ; and whatfocver is but accidental, mayfail. All created beings therefore having but actidcntal goodncfs and wifdom^may degenerate and fall into evil and folly. Which of Or/gen's is all one, as ifhe' Ihould liave faid, there is no fuch rank of beings as Autcagathotetes, effennalgoodnelfes, there being only one Being cffentially good, or goodnefsit felf. Nor no fuch particular created beings exiftingin nature, as the Platoniftscall Noes neither, that is, minds or intelledts immoveable, perfedlyand elTcntialiy wife, or wifdom itfelf, whofe xVi'ji is their ht^yiiu., whole effenceis their operation, and who confequently have no flux at all in them,nor fucceflive attion ;(only the eternal Word and Wifdom of God beingfuch) who alfo arc abfolutely ununitable to any bodies. It is true, thatOrigen did fometimcs make mention of Nss?, minds or intelle^s, but it wasin another fenfe, he calling all fouls, as firft created by God, and beforetheir lapfc, by that name ; which was as much as if he fhould have faid,though