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

33^ Hermes deri'v d Matter and all "Things Book Lpanded over, all the poivers and elemems in the 'vjorld. For bang above theiiorld, and tranfcending the fame, immaterial, and incorporeal, fupernatural, unmade,indivifible, riianifejied wholly from himfelf, and in hiwfelf, he ruleth overall things and in hinifef containeth all things. And becaufe he virtually com -prebends all things, therefore does he impart and difplay the fame from himfelf.According to which excellent defcripcion of the Deity, it is plain, that the E-gyptians aficrting one God that comprehends all things, could not poniblyfuppofe a multitude of felf-exiftent Deities. In which place alfo the ixny;Jamblichus ' tells us, that as the Egyptian hieroglyphick for material and corporealthings was mud or floating water, fo they pidtur'd God, in loto arhorefedentem fuper liitiim \ fitting upon the lote-tree above the watery 7nud. ^lod iu-»uit Dei eminentiani altijfimam, qua fit ut nulla modo attingat lutiim ipfum. Dc~monftratque Dei imperium intelleSiuale, quia loti arboris omnia fiint rotunda tarafrondes quam frutJiis, i^c. Which fignifies the tranfcendent eminency of theDeity above the matter, and its inlelleSfual empire over the world •,becaufe both.the leaves andfruit of that tree are round, reprefenting the motion of ifitelk^.Again, he there adds alio, that the Egyptians fometimes,pi(5lurcd God fit-S5J. S. f. 1. ting at the helm of a (hip. But afterward in the fame book, he funis upthe queries, which Pcrphyrius had propounded to the Egyptian prieft,to be refolved concerning them, in this manner ;jSsAa o-oi J>iAw9oj:», n' tosrp'jiTov cciTtov riygVTO.i itvai 'AiJ'i'Tr/ioi ; zyoTijtov v}iv ri yTrtjj visn; nai y.civcii t) fj.tr aX>.!tX aAAuu Jaa.i srorifiov ix.