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

Ghap. IV. fo Athanafius, cm God. 617beings, but «J;aij£TOj, indivifibly united to one another. Thus in his fifthoration ' ; nv.-ripa. >t^ \\om £u oulut; tJ? 3-eoT»;1f, >tj tw £? «1/'t«, a/x£^i,—ov, >t, aSixi^iTOV -Xyaj^upjj-ov flai TOD Ao'j/oa aVi) tb ttxtooc. The father and the fon are both onething in the Godhead, and in that the IVord, being begotten from him, isindivifibly and infeparably conjoined with him. Where, when he affirmeththe Father and the Son to be one in the Godhead, it is plain, that he dothnot mean them to have one and the fame fingi.ii.ir elTence, but only genericaland univerfal ; becaufe in the following words he fuppofes them tobe two, but indivifibly and infeparably united together. Again, in hisbook De Sent. Dionyf. triK xSixl^noi; ts Trar^e; i/'of, w; e'iTi to xTTz.i'yacrfj.x tt^o^T5 (poo;, The Son is indivifible from the Father, as the fplendor is from thelight. And afterwards in the fame book he infifterh further upon thispoint, according to the fenfe of Dionyfus, after this manner »; o it 't^tov >^oiStXlPtTOV T-/ij TK TTXTfiOi KcTia,' TOU i^OV CHIXI (TlsacrXfl, Wf fOV ^oyl^ TTfOJ TOV V»U Jiyuojxfj.^ T^^o^ TW TTJiJ'Jiv* £t jw.£u all Sixuiiv >^ XTTo^vjiy To\ Koyov xj TOV mv Tif duuaiat,>) TOV woTiXjuiov Xj Tw T-,)j/r):/ j (j.ipiiTXi xx\ Td'X^KTxi SiiXiiv, TO a7rauj/a(rp.a awx«JuXerv aW Ta (puToV, &c. Dionyfius teacheth, that the Son is cognate withthe Father, and indivifible from him, as reafon is from the mind, and theriver from the fountain. Who is there therefore, that would go about toalienate reafon from the mind, and to feparate the river from the fountain,making up a wall between them ? or to cut off the fplendor from the light ?Tlius alfo in his epiflle to Serapion, that the Holy Ghoft is not a crea- P. 194.lure, ^ Sli\irt))iTX\) TT^OTOV «DTOt T? XTTXXJ'yxQfJl.Ol!]''^ TO (P«C?, 1 T*1U aoptXV TH CtfpIS, VJU11 eiVaTwo-av, ttw; £$-( txZtx' Lei thefe men firfi divide the fplendor from thelight, or wifdom from him that is wife ; or elfe let them wonder no more, howthcfe things can be. Elfewhere Athanafius calls the whole Trinity, r^ixSa,ciSixl^i\o'j xjii )ivw/./£i»v TTjif 'ixMTw, a Trinity undivided and united to itfelf.Which Athanafian indivifibility of the Trinity is not fo to be underftood,as if three were not three in it j but firlt of all, that neither of thefecould be without the other, as the original light or fun could not be withoutthe fplendor, nor the Iplendor without the original light, and neitherone nor the other of them without a difFufed derivative light. WhereforeGod the Father being an eternal fun, muft needs have alfo an eternal fplendor,and an eternal Jight. And fecondly, that thefe are fo nearly and intimatelyconjoined together, that there is a kind of a-mix^ix, continuity, betwixtthem ; which yet is not to be underftood in the way of corporealthings, but fo as is agreeable to the nature of things incorporealThirdly, Athanafius afcendeth yet higher, affirming the hypoflafcs ofthe Trinity not only to be indivilibly conjoined with one another, but•alfo to have a mutual inexiftence in each other, which later Greek fli-K k k k 2• P. 529. * P. 566. 5 See Petav. Lib. IV. de Tiinitate, Cap. XVI. p. 263. Tom. II.Dogmac. theolog.