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

2^.6 How the TnimtgiCuo)^ Books -i?!/!]} Book I.things. Moreover, Pan being ufed not fo much for the naked and abflraifl:Deity, as the Deity as it were embodied in this vifible corporeal world,might therefore the better fignify God manifefted in the flefh, and clo.ithedwith a particular human body, (in which refpedt alone, he was capable ofdying.) Neither indeed was there any other name, in all the theology of thePagans, that could fo well befit our Saviour Chrift as this.We have now made it manifeft, that according to the ancient Egyptiantheology, (from whence the Greekifh and European was derived) there wasone intellectual Deity, one mind or wifdom, v/hich as it did produce allthings from it ielf, fo doth -^i^nx^iM to oMv, conlain and comprehend thewhole, and is it felf in a manner all things. We think fit in the next placeto obferve, how this point of the old Egyptian theology, viz. God's beingall things, is every where infifted upon throughout the Hermaick or Trifmegiftickwritings. We fhall begin with the Afclepian dialogue or the teAei"^AoV©^» tranflated into Latin by Apuleitis; in the entrance of which, thewriter having declared. Omnia nnius ejfe, (J unmn ejfe omnia, that all thing]were of one, and that one was all things, he afterwards adds this explicationthereof; Nonne hoc dixi. Omnia unum elTe, £5? unum omnia, utpote quia increatore fuerint omnia, antequam credjfet omnia ? Nee immerito unus eft di£iusomnia, ciijus membra fiint omnia. HuJus itaque, qui eji unus omnh, velipfeejiCreator omnium, in tot a hac difputatione curat meminijje. Have we not alreadydeclared, that all things are one, and one all things ? forafmuch as all things exijlcdin the Creator, before they were made ; neither is he improperly faid to btall things, whofe members all things are. Be tJ.wu therefore mindful in this wholedifputation of him, who is one anJ all things, or was the creator of all.And thus afterwards does he declare, that all created things were in theDeity before they were made -, Idcirco non erant quando na!a non erant, fed ineo jam tunc erant unde nafci haiuerunt ; they did not properly then exifi beforethey were made, and yet at that very time were they in him, from whom theywere afterwards produced. Again, lie writes thus concerning God, Non fperototius majefiatis effe^orem, omnium rerum -patrem vel dcminum, uno poffe quam-rvis e multis compofito nomine nuncupari. Hunc voca potius omni nomine, fiquidetnfttunus i^ omnia ; ut neceffefit aut omnia ipftus nomine, aut ipfum cni'nium nomine nuncupari. Hie ergo folus omnia, i£c. I cannot hope fuffuiently toexprefs the author of maj^fiy, and the father and lord of all things, by anyone name, though ampounded of never fo many names. Call hi?n therefore byevery name, forafmuch as he is one and all things ; fo that of neceffity, eitherall things muft be called by his name, or he by the names of all things. AndP.61;. Co/-j- when he had fpoken of the mutability of created things, he addP. 61-. Hie fen/ibilis mnndus rcceptaculurn eft ciimium fen/ibilium fpecierum, qualitatum,vd