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

'582 7^^ diJlinSiive CharaSiers Book I.iecond book of allegories ', o-xia Si S-f* Aoy«f "'-"« 's-jv, w /.>.9a7r£^ i^yocm •srjoa--;/pv]a-;4;a£K3j iMdiMTrolu^ Ihe JVord is the floadovD of God, lahich he made ufe of^as an itijlrument, in the making of the world. Notwithilanding which, thefame writer doth call him elfewhere, more honourably, ?l fecond God, andthe foH cf the firji God. As in the fatiic place lie doth alio declare, that thisfliadow and image of God is it felf the archetype ot" other things, *ut» S\ jJfiHOiof, *i (TKKJvvvi xt'xAnxa, btw; j) fixwii «AX9 "yvjirau sx^y.Snyu.x' T'his floadoiJOand as it -zcere image {of the firft God) is it felf the archetype and pattern ofother things below it. As God is the pattern of this image, [which we call hisjhadow,) fo is this image it felf another pattern or paradigm alfo. But thisdependence and iubordination of the divine hypoftafes is moil frequentlyillullrated in Platonick writings, by the 'Ukxix^v; or DiTry.^yxixl t\ S:> v^txi zy;o\ i/.uio l^ivo\/, znfEnneaJ.V -nlxxy.^/n s^ js'JTtf uX'j, £^ aJra Si ^ivotnoq, olo-j »iAi» to wfjii xuro Xxfj.Trpov, ao'zrict wevf'i''^^' f'^""» ^^ aCro-j dil •ymuu.ivov fAivovloi;' How fhould zve conjider this fecond hypoflafis,otherwife than as the circumfufed fplendour, which encompaffeth the bodyof the fun ; and from that always remaining is perpetually generated a-new.But this eflential dependence, and gradual fubordination of hypoftafes, inthe Platonick trinity, will yet more fully appear from thofe particular di-Itinftive charafters, which are given to each of them. For the firft of thefeis otten faid to be'^Ev ut^o tsmIuj, one before all things ; a limple unity, whichp r^._ vfitually containeth all things. And as P/(?//'««j writes, oiVx'; tl^i -ayx'jTx d;[El lead. V.iJ-^ StuxiK^iy.ha, tjs Si £D Siuri^u StiKiKpiTo ru Aoycf This fo containeth all thingsiiij. III. c^i\as }iot being yet fecrete and diflin^l ; whereas in the fecond they are difcerned^ and dijlinguifhed by reafon : that is, they are afluaily diftinguifhed in theirideas whereas the firft is the fimple and fecund power of all things.-,Wherefore the fecond was called by Parmenides, ''En -u^xt^x, one aSlua'ly allthings ; that is, in their diftinft ideas. And the third, according to the famephilofopher, as Plotinus ^ tells us, was "Ek x«( nyunx, one ai?d all things ; ashaving ftill more multiplicity and alterity in it. One effectively all things.That which doth aftively difplay, and produce into being, what was virtuallyor potentially contained in the firft j and ideally or exemplarily inthe ilcond. Accordingly, the firft of thefe is fometimes faid to be n.a.n»sDixu?, all things uniiively ; the fecond TIxjto'. voipuc, all things intelle£iually ;and the third, Um-:x x}/u;>^ixaf, all things animally ; that is, felf-moveably, activelyand produdively. Again, the firft of thefe is commonly ftyled TxyxU-i,» P 79. Opcr. » Enread. V. lib. I. cap, VIII. p. 4p:. Oper.the,