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

4.6 2 Pagans held the whole'B o o k Lquicqiiid omties colunt, unum putari ; thai all religions agreed in this, the ivor-Jhipping of one and the fame fupreme Nunun : and ths fecond thus. Variescujlodes urbibus mens diiiina dijlribuit ; that the divine Aiind appointed diversguardian and tutelar fpirits under him, unio cities and countries. He thereadding alfo, that fuus cuiqiie mos ^, [uum cuique jus, that every nation hadtheir peculiar modes and manners in worjljipfing of ihefe and that thefe ex--,ternal differences in religion ought not to b^ ftood upon, but every one toobferve the religion of his own country. Or elfe thefe two fundamentalpoints of the Pagan theology may be thus expreffed ; lirfV, that there is onefelf-originated Deity, who was \.\\^Sy.u.i\iDyi:, or maker of the vuhole vjorldfecondly, that there are befides him other gods alfo, to be religioufly worfliipped(that is, intelledual beings fuperior to men) whicJi were notwith-FlPhr.ci ftanding all made or created by that one. Stobcsus thus declareth theirriiib. \. p.4-i fenfe : to ttM^^ twv bem 'i^yov fj-i T8 SriiJ.i>:^yS^ ajxa. rx y.oa-fM^ ym [j.eitiv. Thatthe multitude of gods is the work of the Demiurgus, made by him, togetherwith the world.XXIX. And that the Pagan theologers did thus generally acknowledgeone fupreme and univerfil Nunien, appears plainly from hence, becaufePlut.l.z.c 3. they fuppofcd the whole world to be an animal. Thus the writer de PlacitisSlob. Ed. Philof and out of him Stobaus, ol ,«£!; xX\t>i Trim; £'|wj/up/cv TOi. x6t7y.ov ^ TT^Q.Phyf. c. 25. yfjly, SiOiY.ifAiviv' Ar'y.nnr:^ St xj ^t^y-iy-^ili^ >^ ETrixxoof, x, oVoi ra xiofAx elar.-T^auTai >cj TO Kivov, »ts cij.t^-j^O'j arf TTyOvotx Swiy.ii&xi, (fJjVci ii tivi d?^oyu' ylll Othersafjert the world to be an animal, and governed by providence ; only Lcucippus,Democritus and Epicurus, and thofe, who 7nake atoms and vacuum the principlesof all things, diffcnting, who neither acknowledge the world to be animated,nor yet to be governed by providence, but by an 'irrational nature.Where, by the way, we may obferve the fraud and juggling of GaJJendus,who takes occafion from hence highly to extol and applaud Epicurus, asone who approached nearer to Chnllianity than all the other philofopl.crs,in that he denied the world to be an animal ; whereas, according to thelanguage and notions of thofe times, to deny the work's animation, andto be an Atheift or to deny a God, was one and the fame thing; becaufe allthe Pagans, who then afTcrted providence, held the world alfo to be animated: neither did Epicurus deny the world's animation upon any other accountthan this, becaufe he denied providence. And the ground, uponwhich this opinion of the world's aniniation was built, was Jiich as mightbe obvious even to vulgar underftandings ; and it is thus cxprelfed by Plotinus,according to the fenfe of the ancients : aroTra tou ^ca-jo\i oi^-^yj]) x-iyuv^t"- 4- y •'2;,5',* L(,£o(3? (Tuy-xlog iy^o/jitv ra ttx'jIc;, ^,vyjriJ lyji-^mv Tra-y yxo av to^ fjiseo; i-ycv,[de dubiis av}/'Jx,» "^^ Travlej Woj ; // is abfurd to affirm, that the heaven or world isaninia:, i^'^^inanimate,or devoid of life and foul, when we ourfehes, who have buti' P- 576 Ja part of the mundane body in us, are endued with foul. For how coulda part have life and foul in it, the whole being dead and inanimate ? Now,if the whole world be one anima', then muft it needs be governed byone foul, and not by many. Which one foul of the world, and the*vhole mundane animal, was by fome of the Pagan theologers (asnamely