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

3 44FssYy God diffufed thrcugh .all. Book I.the world ii'as not the tmiverfe, but only a fmall fart thereof. And accordingto this fenfe was the god Payi underflood both by the Aicadians and otherGreeks, not for the mere corporeal world as lenRlefs and inanimate, nor asendued with a plaftick nature only (though this was partly included in thenotion of Pan alio) but as proceeding from a rational and intelledual principle,diffufing it felf through all •, or for the whole fyftem of things, Gndand the world together, as one deity. For that the Arcadick Pan was notthe corporeal world alone, but chiefly the intellectual ruler and governourof the fame, appears from this teftimony of Macrobius ' ; Hunc Deuvi Arcadescolunt, appellantes tm t>?? uA*i; K-jpiov, non fyharum dominum, fed unlverfefubfiantia materialis dominatorem : The Arcadians worfloip this god Pan [astheir mojl ancient and honourable god) calling him the lord of Hyie, that is^not the lord of the woods., but the lord or dominator ever all material fub-Jiance. And thus does Phornutus ^ Hkewife defcribe the Pan of the otherGreeks, not as the mere corporeal world, fenfelefs and inanimate ; but as havinga rational and intelleftual principle for the head of it, and prefidingover it j that is, for God and the world both together, as one fyftem •, theworld being but the efflux and emanation of their Deity. The lower partsc/Pan (faith he) were rough and goatijh, becaufe of the afperity of the earth ;but his upper parts of a human form, becaufe the tether being rational and IntelleBual,is the Hegemonick of the world: adding hereunto, that Pan wasfeigned to be Itijlful or lafcivioiis, becaufe of the multitude of fpermatick reafonscontained in the world, and the continual mixtures and general ions of things ;to be cloathed with the fiin of a libbard, becaufe of the befpanglcd heavens, andthe beautiful variety of things in the world ; to live in a defart, becaufe of thefingularity of the world ; and lafily, to be a good daemon, by reafon of the ts^qtT'ha'JT-K Xo}/^, that fupreme mind, reafon, and underflanding, that governsall in it. Pan therefore was not the meie corporeal world icnlelefs and inanimate,but the Deity as difplaying itlelf therein, and pervading all things.Agreeable to which, Diodorus Siculus= determines, that Yl^v and Zsu,- were buttwo feveral names for one and the fame deity, (as it is well known, that thewhole univerfe was frequently called by the Pagans Jupiter, as well as Pan.)And Socrates himfelf in Plato direds ** his prayer, in a moll devout and fcrious manner, to this Pan ; that is, not the corporeal world or fenfelefs matter,but an intelledlual principle ruling over all, or the fupreme Deity diffufingit felf through all ;, he therefore diftinguilhing him from the infenourgods : '12 (ptXs Jlixv^ Kj a.\Xot oVoi TY.is S'EOi, Joui7£ jaci y.xXtu yiviiitut T^VioScv, TOii^ui^e'j Si oa-c, i-xjxi to?? Jvto\- ilw.i fxot (piAax,' O good (ov gracious; Pan, and yeother gods, who prejide over this place, grant that I may be beautiful or fairwithin, and that thofe external things, which I have, may be fuch as may beftagree with a right internal difpofition of mind, and that I may account himto be rich, thai is wife andjufl. The matter of which prayer, though it beexcellent, yet it is paganically direfted to Pan (that is, the fupreme god)and the inferiour gods both together. Thus we fee that as well, accordingto' Satiiinal. Lib. T. cap. "XXII. p. %o-. ' Lib. T. p -.* Libio dc Natiira Deor. c^p. XXVlf-. p. 4 In Pba;dro p. 95S. Optr.-to3.inicr£cripcor. Mythol. aTho.Galeeditos.