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

J^20 T/jeStoicht CorporealiJ}) \Book!.fippus nffirmeth, that Plato ('/'« the perfon of Cephilus) does not rightlydeter men from injttjlice by the fear of divi/ie punifomeats and vengeance oflcrd'ath •,fince this opinion {of torments after death) is liable to much e'/ceptior.^and the contrary is not v:i'thoiit probabilities \ fo that it feems to be hut like towomen^s frighting of children from doing itnhappy tricks, -with thofe btgbcarsof A ceo and A\ph\to. But how fondly thtie Stoicks cloated upon thathypothefis, that all was body, may appear from hence, that they maintainedeven accidents and qualities themfelves to be bodies ; for voice andfound, night and day, evening and morning, fummer and winter, nay,calends and nones, months and years, were bodies with them. And not onlyfo, but alfo the qualities of the mhid itfelf, as virtue and vice, togetherwith the motions and affeftions of it, as anger and envy, grief and joy ; accordingto that paffiige in Seneca ', Corporis bona funt corpora ; corpora ergsfunt {sf qua animi, na'm (^ hie corpus eji ; The goods of a body are bodies ; ncia'the mind is a bod)\ and therefore the goods of the mifid are bodies too. Andwith as good logick as this did they further infer, that all the asflions, pafiionsand qualities of the mind, were not only bodies, but alfo aniinals likewife* : yinimam conflat animal ejfe, cum ipfa efficiat^ ut fimus animalia ; virtusautem nihil aliud eft quam animus taliter fe habens, ergo animal eft : It ismanifefl, that the foul is an animal, becaufe it is that, by which we are madeanimals ; now virtue and vice arc nothing elfe but the foulfo and fo nffcTicd ormodified, and therefore thefe are animals too. Thus we fee what fine conclufionsthefedoaters upon body (though accounted great mafters of logick)made ; and how they were befooled in their ratiocinations and philofophy.Ncverthelefs, though thefe Stoicks were fuch fottifii Corporealifts, yetwere they not for all that Atheifts ; they refolving, that mind or underflanding,though always lodged in corporeal fubft.ince, yet was not firft of allbegotten out of fenfelefs matter, fo or fo modified, but was an eternal unmadething, and the maker of the whole mundane fyftem. And thereforeas to that controverfy fo much agitated amongft the ancients, whether theworld were made by chance, or by the necclTuy of material motions, or bymind, reafon and underftanding ; they avowedly maintained, that it wasneither by chance nor by material necefTity, but divind mente, by a divineand eternal mind every wa.y perfecl. From which one eternal mind theyalfo affirmed human fouls to have been derived, and not from fenfelefs matter;Prudefitiam (^ men tern d diis ad homines pervcnijje^, that mind and wifdomdefcended down to men from the Deity. And that Ratio nihil aliud eft,qudm in corpus humanum pars divinifpiritus merfa ^ ; Reafon is nothing elfe bittpart of the divine fpirit merged into a human body : fo that thefe humanfouls were to them no other than /*ip'fia ^laZ v.oi.\ a,vcor7rd7iJ.iz.la ', certain parts' Epift. CVI, p. 399. Tom II. Oper. p. 3000. Tom. IX. Opcr.* Seneca, Epili CXIII. p. 422. Tom. 11. • Senec. Epill. LXVI. p. 168. Ton-. II.Oper.Oper.» Cicero de Nat. Deor. Lib. II, Car. XXXI. s Arnan. in Epiaet.Lib I. Car. XW, p. 1 23,