Of the nature of this being we know nothing. Jesus tells us, that "God is a spirit." 4. John 24. But without defining what a spirit is: πνευμα ὁ θεος Down to the third century, we know it was still deemed material; but of a lighter, subtler matter than our gross bodies. So says Origen, "_Deus igitur, cui anima similis est, juxta originem, reapte corporalis est; sed graviorum tantum ratione corporum incorporeus_." These are the words of Huet in his commentary on Origen. Origen himself says, "_appellatio_ ασωματου _apud nostros scriptores est inusitata et incognita_." So also Tertullian; "_quis autem negabit deum esse corpus etsi deus spiritus? Spiritus etiam corporis sui generis, in sua effigie._"--Tertullian. These two fathers were of the third century. Calvin's character of this Supreme Being seems chiefly copied from that of the Jews. But the reformation of these blasphemous attributes, and substitution of those more worthy, pure, and sublime, seems to have been the chief object of Jesus in his discourses to the Jews; and his doctrine of the cosmogony of the world is very clearly laid down in the three first verses of the first chapter of John, in these words: "Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Πάντα δι' αὐτοῦ ἐγένετο· καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, ὃ γέγονεν." Which truly translated means, "In the beginning God existed, and reason [or mind] was with God, and that mind was God. This was in the beginning with God. All things were created by it, and without it was made not one thing which was made." Yet this text, so plainly declaring the doctrine of Jesus, that the world was created by the supreme, intelligent being, has been perverted by modern Christians to build up a second person of their tritheism, by a mistranslation of the word λογος. One of its legitimate meanings, indeed, is "a word." But in that sense it makes an unmeaning jargon; while the other meaning, "reason," equally legitimate, explains rationally the eternal pre-existence of God, and his creation of the world. Knowing how incomprehensible it was that "a word," the mere action or articulation of the organs of speech could create a world, they undertook to make of this articulation a second pre-existing being, and ascribe to him, and not to God, the creation of the universe. The atheist here plumes himself on the uselessness of such a God, and the simpler hypothesis of a self-existent universe. The truth is, that the greatest enemies to the doctrines of Jesus are those, calling themselves the expositors of them, who have perverted them for the structure of a system of fancy absolutely incomprehensible, and without any foundation in his genuine words. And the day will come, when the mystical generation of Jesus, by the Supreme Being as his father, in the womb of a virgin, will be classed with the fable of the generation of Minerva in the brain of Jupiter.