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

„QQ Zeno Eleates his Demonflrauon Boo k I./j/i'/VParinenides; ivbereas Parmenides rt.-^r/ MelifTiis, attending to its ftabilityand confiant imnnitahilit\\ and its heir.g perhaps above energy and power, praifedit as immoveaMe. From which of Simplidus it is plain, that Parmenidesywhen he called God zniri^xtTiJ.mv, finite and determined, was far from meaningany fuch thiiig thereby, as if he were a corppreal being of finite dimenfions,as fome have ignorantly fuppofed ; or as if he were any way limited as topower and pcrfedion ; but he undcrftood it in that fenfe, in which z^i^xq istaken by Plato, as oppofite to aTrapi'a, and for the greateft perfeftion, andas God is faid to be tti. jc; k«i ijArjioi Tsy.-Pr^v, the term and meafure of all things.But Adelijfus calling God aVfipov, infinite, in the fenfe before declared, asthereby to fignify his inexhauftible power and perfeftion, his eternity andincorniptibiluy, doth therein more agree with our preient theology, and thenow received manner of fpeaking. We have the rather produced all this,to fhew how curious the ancient philofophers were in their inquiries afterGod, and how exadt in their defcriptions of him. Wherefore howeverAnaximanaer^^ Infinite were nothing buc eternal fenfelefs matter (though calledby him the to Sswv, the divinejl thing of all) yet Melijfus his duufov, orInfinite, was the true Deity.With Parmenides and Melijfus fully agreed Zeno Eleates alfo, Parmenideshis fcholar, that one immoveable was all, or the original of all things ; hemeaning thereby nothing elfe but the fupreme Deity. For though it bearguments againft the local motiontrue, that this Zeno did excogitate certainof bodies, proceeding upon that hypothcfis of the infinite divifibility of body,one of which was famoufly known by that name of Achilles, bccaufe itpretended to prove, that it was impoffible Cupon the hypothefis) for theIwift-footed Achilles ever to overtake the creeping fnail -, (whicii argumentsof his, whether or no they are v/ell anfwered by Ariftotle ', is not here toour purpofe to inquire) yet all this was not'iing elfe but Infus ingenii, a fportfulexercife of Zend's, wit, he beir.g a fubtil logician and difputant, or perhapsan endeavour alfo to fhow, how puzling and perplexing to humanunderftanding, the conception even of the moit vulgar and confclTed phasnomenaof nature may be. For t'lat Zeno Eleates by his one immoveable thatwas all, meant not the corporeal world,no mere than Mcliffus, Parmeuidcs, andXenophanes, is evident from Arijlotle writing tlius concerning him ; to toi^toi/ Vi*pv tlv^ihxiyu, in v.uil^x\, Hre xivvitm etv:a, Zeno by his one Ens, which neither-was moved, nor moveable, meancth God. Moreover the fame Ariftotle informsus, that this Zeno endeavoured to demonflrate, thatthere was but one God, fromthat idea, which all men have of him, as that which is the befl, the fupremerJsXwD^/^Zf. and moft powerful of all, or as an abfolutely pcrfcd being ;i\S tj-iv q ^ikf^Gor. [Cap. ^TrauTKv xPxTirov, eW (pufl-i sTfOTWEiv xvtov If God be the beft of all things, then111 p 840. ^^ jjj^^j^ ^^^^^^ be one. Which argument was thus purfued by him ; tkto SiojOp']y.y.\ $i;i S'jva.fjii(; jcpaTsiii «A>« p,ri xpiiTeSjcr liW KaCo p.Ti xan-lov, y.xra, raijiroj intf.xi Sreoy •ctAeiovwu 811 o.Tu'v, £1 psv fTei/ Ta ,a£u aAXJiAwi' xpfiVlsj, rail JiVlKf, vx dusJiixi 3-£«\' -sup'^xiiixi yao ^eov y.ri kjixtiT&cci' 'icuv, Si ovTi