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

Chap. IV. adulterated by fome Platonijls.ftyled ^EUTE^o? ^to^^the fecond God,3i.x\d, a.^Eufebius^ adds, ^ivti^ov ounm^the fecondcaufe ; yet he would not Platonize or Pythagorize any further, fo as to takein that third God, or caufe, fuppofed by many of them to be the foul of thewhole world, as an animal ; becaufe he muft then have offered violence to^53the principles of his own religion, in making the whole created world a god ;which practice is, by him, condemned in the Pagans. It ts true, that hefomewhere flicks not to call God alfo the foul of the world, as well as themind thereof, whether he meant thereby tov tv^o -rS Xoyv biov, that God, 'xho isbefore the Word, or elfe rather the Word itfelf, the fecond God, (according tohim the immediate creator and governour of the fame ;) neverthelefs, he doesnot feem to underftand thereby fuch a deeply immerfcd foul, as would makethe world an animal, and a god, but a more elevated one j that is \\)-/j»Ctti^mo-ixhv,a fuper-mmtdane foul.To this firft depravation of that S-fSTraoajVof SeoXoj/w, that theology of divinttradition, and ancient Cabala of the Trinity, by many of the Platonifts andPythagoreans, may be added another, that fome of them declaring the fecondhypoftafis of their Trinity to be the archetypal world, or tou va rm\Sim trtx-ytvla. xoo-y.ov, as Philo calls it *, the "World that is compounded and madeup of ideas, and containeth in it all thofe kinds of things intelligibly, that arein this lower world fenfibly ; and further concluding, that all thefc fevcralideas of this archetypal and intelligible world arereally fo many diftind fubftanccs,animals and gods, have thereby made that fecond hypoftafis, not tobe one God, but a congeries and heap of gods. Thefe are thofe gods commonlycalled by them, \ior\ro\ S-so), intelligible gods, not as before in way ofdiftind:ion from the aicSuroi, t\\t fenfible gods (which is a more general notion />. 557.of the word) but from thofe other gods of theirs (afterwards to be infiftedon alfo) called v(ii^o\ 5-eoi, intelkolual gods. Proclus upon Plato's Polltin 'concludes, that there is no idea of evil, for this reafon, becaufe if there were,at; ft rm xxy.uv iSicr, ^lOi iroci, 'nrnTrto ttStk kJek Sec? ug napiJ.ivUr]^ c'ifir)y.i'j' thatvery idea of evil alfo would it felf be a god, becaufe every idea is a god, ^7j Parmenideshath affirmed. Neiclierwas Plotinus \\\m{t\i, though otherwife morefober, altogether uninfedled with this fantaftick conceit of the ideas beingall of them gods, he writing thus concerning the fecond God, the firft MindOf Intelleft ; "yivofxevo-j ^i '/jOyt rol ovrx c-hv xiru ymyicrxi, 7ravp.su to twv \Sem ndx- En.^.l.i. c.'.Xoc, Ttxvla!; §t S-em? vovirt-r, That he being begotten by thefirfl God, (that is, by ^^P- 4-90way of emanation, and from eternity) generated all entities together iviihhimfelf,the pulchritude of the ideas, ivhich are all iv.telligible gods. Apuleius 'alfo (as hath been already noted) grofly and fullbmely imputes the fame toPlato, in thofe words ; ^os deos Plato exiftimat, veros, incorporales, animales,fine ullo neque fine neqtie exordia, fed prorfus ac retro aviternos, ingenioad funimam beatitudinem perreSfo, i^c. And h& with Julian and othersreduce the greater part of the Pagan gods to thefe ideas of the intelligible,or archetypal world, as making Apollo, for example, to be the intelligiblefun, the idea of the fenfible ; and Diana the intelligible moon,and the like for the reft. Laftly, it hath been obferved alfo, that the EgyptianB b b b 2TheOiOgers« Praeparar. Evang. Lib. VII. cap. XIII. 3 De Deo Socratis, p. 45.* De Opificio Mundi, p. 4.