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

Chap. IV. derived all his Gods' from One. 275tion % he declareth, that the ancient poets, making the fun to have beenthe ofF-fpring of Hyperion, did by this Hyperion underftand nothing elfebut the fupreme Deity ;tou tt^vtccv uVf^jjj^oKla:, Trd-Jlav sttixiivx, TTEci on Travra, >uS ivcux Travia ir'v, him who is above all things, and about it'hom, and forwhofe fake, are all things. Which fupreme Deity is thus more laro-ely defcribedby him in the fame oration, (where he calls him the king of allthings ; ) iT©^ toiuot, eIVe to (irUtiVX T8 i/i" xx\uii auTOi) Si/xn;- etn Idix'j ruv p , ,goyjuv (T-fi (pJijUi TO VOJITOU o-J/ATrai/' eite, h iTTiiSri ttxvtuv to i\i SoksT u; Troto-SuT^slov* [P.I 32. Edit*eIte riAarK'j eikSei/ ovoixoH^wj to dyx^iv' auTjj ii vv >1 fj-owiiSrig Tm oAuv aiVia, ttxC^ ^P^f'^'SD'-]ToTf vQiv i^ny-ifiJ.kifi xaXXvi; te, k, teAeio'tjiI©-', evutew? tj, >tj SwifjiVjK; oiy-nXj^vn' xxtxTTiv £» acuTjj fjLevviTX TT^olx^yoj iQiv, -/)'Aicu 6c-o\ fj-iyt^O'j dvipmiv, &C. y/^/J (j(?i/, TOi&f-/^^r ^(? cao-^/ to be called that^ which is above mind and underjiandi'ig, or theidea of all things, or the one (fince unity feems to be the oldejl of all things)or elfe, as Plato was wont to call him, the good ; I fay, this uniform caufeof all things, which is the original of all pulchritude and perfeSliony unity andpower, produced from himfelf a certain intelligible fun, every way like himfelf,of which the fenf.ble fun is but an image. For thus Dionyfms Pctavius rightlydeclares the fenfe of Julian in this oration ; Vaniffima hujus isf loquacij/im^ P. 274. ]difputationis myflerium efl ; a principe ac primario Deo, mw'i quendam i^archetypum folem editum fuifje ;qui eandem prorfus j^sViv y rx^iv in generericv i/o»i7u« habeat, qiiajn in o-l^nToii ille, quern videmus, folaris globus obtinet.Tria itaque difcernenda funt, ^rinceps ille Deus, qui -rnyx^o^ a Plat one dicitur,Morilo; n\ii^, (pxmfj.sv'^ (Jio-it©^. The myfiery of this mofi vain and loquaciousdifpiitation is this, that from the firjl and chief Deny was produceda certain intelligible and archetypal fun, which hath the jame place or orderin the rank of intelligib'e things, that the fenfible fun hath in the rank of fen'fibles. So that here are three things to be difiinguifhed from one another ; firfl^the fupreme Deity, which Plato calls the goo i ; fccondly, the intelligible fun.,or eternal intellect- ; and lajtly^ the corporeal or fenfible fun (animated.)Where, notwithstanding, we may take notice, how near this Pagan philofopherand emperor, Julianj approached to Chriftianity, though fo muchoppofed by him, in that he alfo luppofed an eternal mind or intelledl, asthe immediate off-fpring of the fiift lount.ain of all things •,which feems todiffer but a little from the Chriftian x6y(^. However, it is plain, thatthis devout reltorer of paganiim, and zealous contender for the worfhip ofthe gods, afferted no muhiplicity of independent felf-exiftent deities, butderived all his gods from one.As for thofe other philofophers and learned men, who, in thofe lattertimes of the declining of paganifm, alter Confiantine, (till ftood out in oppofitionagainft Chriftianity ; iucfi as Jambtiihus, Syrianus, Proclus, Simpltcius,and many others, it is unqueftionably evident concerning them all,* £;. 43.that they clearly acknowledged one fupreme Deity as the original of allC'''''*^'' ^^things.Matctmus Madaurcnjis, a confident and rtfolved Pagan in St. yfi/-|"":,%y^''fiin\ time, txprvfTed both his own and the general fenfe of Pagans, after thisp -', Vom'manner*: JLquidcm unum ejj'e Deum fimmum, fine initio, naiura ceu patrim^f- Opcr.? P. 136. Edit. Spanhenv. ''^'•'•J