330 APPENDIX. Chap. II. 



But here we may obfcrve the great difference betwixt the Human 

 Intelligence and the Divine. The Divine Intelligence is prefent with 

 all the Minds of the univeric, the loweft as well as the higheft, at 

 all times, and likewife governs and direds them : Whereas our In- 

 telligence can be prefent only at one time with one Mind, cither 

 with our own Animal Mind *, or with other Intelligences ; nor 

 have we the power of di reding and governing other Minds, fuch as 

 the Deity has, not even our own Animal Mind at all times. 



I have infilled the more upon this point of the Deity not being 

 the Immediate Author of the Motion of Bodies, that it is a funda- 

 mental article of the theology of the antients, whofe philofophy I 

 am endeavouring to reftore, particularly that of the Platonifts j for, 

 among them, the Supreme God, fo far from moving Body or 

 being any way connected with Matter, is above all Being, even In- 

 telligence, and is altogether incomprehenfible by us, and inex- 

 prelFible, except by his Attribute of Goodnefs, from whence they 

 denominated him the to oiya.%cv or the Good^ by way of eminence. 

 From Him iflued nous or Intelligence ; and from Intelligence came 

 the -ivxn or Mind which animates all the Material World, Ani- 

 mals Vegetables, and, in general, all Bodies organized and unorga- 

 nized. Thefe were the three perfons of Plato's trinity, and the 

 Principles of all things in the univerfe, of which Plato has fpoken 

 himfelf, but in a myfterious and referved manner, being, as I fup- 

 pofe one of the greateft fecrets which he had learned from the E- 

 (ryptian priefts. But the later Platonics treat the fuhjcd much 

 more fully, and particularly Plotiniis, the mod profound theo- 

 logian 



* It is often not prefent witli our own Animal Mind, and tJicn it is faid by He- 

 race, I think very properly, to be abroad : 

 Peregre eft animus 



