XXIII. But as to these Greeks, which never looked on the difference of ^[22] things with clear eyes, nor can be equitable Arbitrators, let them not be concern'd in these matters: since the just Judgment of God has hidden the Truth from them, on account of the Pravity of their Dispositions.

But then, as to our selves, we do not think it safe, as we have said a little before, to connect the Operation with the Substance: since we judg of it by its Works, and know the Substance to be without beginning, simple, and without end: but the Operation not to be without beginning; for if it were, the Work it self would be without beginning also, as well as without end: since 'tis not possible for the Works to cease, and yet the Operation never to do so. For 'tis very childish, and the reasoning of a very weak Mind, to say the Operation is unbegotten, and without end: and while they suppose it the same with the Substance, yet to own that none of the Works can be made so as to be Unbegotten, or as to be without end. For one of these two things would hence follow, either that the Operation of God did not operate, or the Work must be Unbegotten ; but if both of those Hypotheses are without question absurd, what remains must be true ; that because the Works have a beginning, the Operation was not without beginning; and because they must cease, so must the Operation cease also.

Wherefore we ought not to acquiesce in the Opinions of the Greeks, taken up without examination; and so to connect the Operation with the Substance; but to esteem the will of God to be the truest Operation; which is most worthy of God, and sufficient ^[23] for the Being and Preservation of all things; as the words of the Prophet do also attest: For he hath done whatsoever he pleased. For he does not stand in need of any being for the Constitution of those things he is pleas'd to make: but at the same time that he wills, what he pleases is made.