Chapter XXVIII.—The Doctrine of the Truth. The first and only (one God), 1074 both Creator and Lord of all, had nothing coeval with Himself ; not infinite chaos, nor measureless water, nor solid earth, nor dense air, not warm fire, nor refined spirit, nor the azure canopy 1075 of the stupendous firmament. But He was One, alone in Himself. By an exercise of His will He created things that are, which antecedently had no existence, except that He willed to make them. For He is fully acquainted with whatever is about to take place, for foreknowledge also is present to Him. The different principles, however, of what will come into existence, He first fabricated, viz., fire and spirit, water and earth, from which diverse elements He proceeded to form His own creation. And some objects He formed of one essence, but others He compounded from two, and others from three, and others from four. And those formed of one substance were immortal, for in their case dissolution does not follow, for what is one will never be dissolved. Those, on the other hand, which are formed out of two, or three, or four substances , are dissoluble; wherefore also are they named mortal. For this has been denominated death; namely, the dissolution of substances connected. I now therefore think that I have sufficiently answered those endued with a sound mind, who, if they are desirous of additional instruction, and are disposed accurately to investigate the substances of these things, and the causes of the entire creation, will become acquainted with these points should they peruse a work of ours comprised (under the title), Concerning the Substance of the Universe . 1076 I consider, however, that at present it is enough to elucidate those causes of which the Greeks, not being aware, glorified, in pompous phraseology, the parts of creation, while they remained ignorant of the Creator. And from these the heresiarchs have taken occasion, and have transformed the statements previously made by those Greeks into similar doctrines, and thus have framed ridiculous heresies. 1074     The margin of the ms . has the words “Origen and Origen’s opinion.” This seemed to confirm the criticism which ascribes The Refutation to Origin. But even supposing Origen not the author, the copyer of the ms . might have written Origen’s name on the margin, as indicating the transcriber’s opinion concerning the coincidence of creed between Origen and the author of The Refutation . The fact, however, is that the doctrine of eternal punishment, asserted in the concluding chapter of The Refutation , was actually controverted by Origen. See translator’s Introductory Notice. [See also Wordsworth (a lucid exposition), p. 20, etc., and infra , cap. xxix. note 5.] 1075     ὀροφήν (Scott). The ms. has μορφήν . 1076     Here we have another reference intimately bearing on the authorship of The Refutation . What follows corresponds with a fragment having a similar title to that stated above, first published by Le Moyne, and inserted in Fabricius (i. pp. 220–222) as the work of Hippolytus. Photius mentions this work, and gives an extract from it corresponding with what is furnished by Hippolytus. Photius, however, mentions that the book On the Substance of the Universe was said to be written by Josephus, but discovers in marginal notes the ascription of it to Caius. But Caius cannot be the writer, since Photius states that the author of The Labyrinth affirmed that he had written On the Substance of the Universe . Now Hippolytus informs us that he is author of The Labyrinth . Hippolytus thus refers to three of his works in The Refutation : (1) ἕτεραι βίβλοι , i.e., on Chronology; (2) Concerning the Substance of the Universe ; (3) Little Labyrinth . Except Hippolytus and Photius refer to different works in speaking of The Labyrinth , the foregoing settles the question of the authorship of The Refutation .  [See the case of Caius stated, Wordsworth, cap. iv. p. 27, etc.]