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

256 How the Pagans diflingmjhed B.ook Kmereri, £5? quails quifque fit, quid agat, quid in fe admit tat, qua niente, quapictate religiones colat, intueri ;prionmque &" impiorwn habere rationem ; aprincipio civibus fuafum ejfe debet : The minds of citizens ought to be firji of allembued with a firm perfuafton, that the gods are the lords and moderators of allthings, and that the conduSi and management of the v:ho'e world is directed a;:do-ver-ruled by their judgment and divine power; that they deferve the befi of man-what he doth and takes up-kind, that they behold and confider what every man is,on himfelf, with what mind, fiety andfincerity he obferves the duties of religion ;andlaftly, that thefe gods have a very different regard to the pious and the impious.Now fuch palTages as thefe, abounding every where in Pagan writings, it isno wonder, if many, confidering their theology but flightly and fuperficially,.have been led into an error, and occafioned thereby to conclude the Pagansnot to have aflerted a divine monarchy, but to luve. imputed both the makingand governing of the world to an aridocracy or democracy of co-ordinategods, not only ail eternal, but alio felf-exiftent and unmade. The contrarywhereunto,. though it be already fufficiently proved, yet it will not be amifsfor us here in the clofe, to flievv how the Pagans, who fometimes jumble andconfound the fupreme and inferior gods all together, do notwithUanding atother times many ways diftinguilh between the one fupreme God, and theirothermany inferior gods.Firft therefore, as the Pagans had many proper names for one and thefame fupreme God, according to fcveral particular confiderations of him,,in refpe(5l of his feveral different manifeftations and effects in the world ;-,which are oftentimes miflaken for fo many diftindt deities (fome fuppofingthem independent, others fubordinate) fo had they alfo, befides thele, otherproper names of God, according to that more full and comprehenfive notionof him, as the maker of the whole world, and its fupreme governor, or thef )lc monarch of the univerfe. For thus the Greeks called him ZrK and Zw,,&c. the Latins Jupiter and Jovis, the Babylonians Belus and Eel, the PerfiansMithras and Oromafdes, the Egyptians and Scythians (according to•Herodotus) Ammotin and Pappaus. And Celfiis in Origen concludes it to bea matter of pure indiffcrency, to call the fupreme God by any of all thefe^'y.^' names, either Z.=Cf, or Ammcun, or Papp^cus, or the like ; KixQ^ olilai"A/^iUki/ v; ('if 2:'.i.'Sxi) naTTTrarou. CcKus thinks it to be a matter of no moment,whether we call the highefi and fupreme God, Adonai ^«(^ Sabaoth, rtj theJews do; or Dia and Zena, as the Greeks ; or, as the Egyptians, Animoun ;or, as the Scythians, Pappasus. Notwithftanding which, that pious andjealous father expreifeth a great deal of zeal againfl: Chriltians then ufingany of thofe P.igan names. But we will rather endure any torment (faith he)than confefs Zeus {or Jupiter) to he God ibeing well affured, that the Creeks oftenreally worfhip, under that name, an evil damcn, who is an enemy both toCod and men. And we will rather fuffer death, than call the fupreme GodAmmoun, whom the Egyptian enchanters thus invoke ; Xiyh(£^ Z>cJ^a»rov JlaTTTTaXiv Qiiv f7vai to'k ItA TraciV «A/.' r)(/.cii ou •rriKrou.Sa., riS/vlf? ^tXv rot5 ^i^'^n-