A iust discharge to Dr. Stillingfleet's vnjust charge of idolatry against the Church of Rome with a discovery of the vanity of his late defence in his pretended answer to a book entituled, Catholicks no idolaters : by way of dialogue between Eunomius, a conformist, & Catharinus, a non-conformist : the first part : concerning the charge of idolatry, &c.

THE FIRST DIALOGVE.

THE ARGUMENT.

THe Notion of the Heathen's Ido∣latry imposed on T. G. by Dr. St. refuted from the Places out of which it was pretended to be gathered. The Grand Question brought to tryall, viz whether the Heathen's Jupiter were according to the Fathers, the true God, or a Devil? The former asserted by Dr. St. the latter by T. G. and proved by plain and unde∣niable Testimonies of more than a whole Jury of Fathers besides Origen. The Dr's mighty Argument from the Inscription to the Vnknown God, shown to be not only Impertinent, but against himself.

CATHARINVS. EVNOMIVS.

CAth.

Welcome Eunomius; Having consulted your Note-Book, and

considered the Point a second time, Pray tell me, if you euer met with any thing more absurd than T. Gs. Notion of the Heathen's Idolatry, as Dr. St. hath exposed it, viz, that Idolatry is the * 1.1 giving the Soveraign Worship of God to a Creature, and among the Heathens, to the devil, as if the Idolat••y of the Heathens consisted only in their wor∣shipping of the divel.

Eun:

A very absurd Notion indeed, if the Meaning of it be, that the Hea∣thens had no other Object of their wor∣ship, but that Evil Spirit which we call the devil: And such an one, as evi∣dently concludes T. G. to be no better skil'd in the Church-affairs of the Hea∣th••ns, than the Dr. would make him be in those of his own Church, or of the Church of England. For S. Augustin, who I am sure understood very well the divinity of the Heathens, speaking of the many and false Gods worshipped by them, reduces them to these three Heads. 1. The Images themselues. 2. Evil Spirits. 3. Or at best some Crea∣tures, * 1.2 not the Creator; All which, saith he, they worshipped with that Worship, which is due only to the One true God.

But Pray tell me, do you think it was T. G's. meaning to make the Heathens to be Idolaters only for worshipping the devil?

Cath.

I do not see, what other mean∣ing Dr. Sts. words can haue, when having told us in general what he and T. G. were agreed in, viz, that Idolatry is the giving the honour due to God to a Creature; he subjoins as the Point in difference between them, that the Hea∣then's Idolatry according to T. G. con∣sisted in worshipping the devil. For this latter Proposition determins the more General one to that particular Object: Just as when we say, The main Point of the Reformation consists in giving the Supream Authority in Church-affairs not to the Pope, but some other and among those of the Church of England to the King, we take the meaning to be that they acknowledge the king to be under God the only supream Head of the Church.

Eun:

The Paralel is Just, and I con∣fess it made the same Impression vpon me, when I read it, and as many others as I haue discoursed with about it. But doth the Dr. cite any passages out of T.

G's. Book to shew that he advances this absurd Position?

Cath.

A great many I can assure you from which he gathers it very plainly. * 1.3

Eun:

Pray do me the kindness to let me hear them.

Cath

That you shall, but litle to T. Gs. comfort or your own, if you intend to defend him.

1. Then T. G. saith, that the Wor∣ship of Images forbidden in the Com∣mandment * 1.4 is the worshipping Images in∣stead of God: And the reason of this Law was to keep the People in their duty of giving Soveraign worship to God alone * 1.5 by restraining them f••om I••olatry.

2^ly That this Law was made particu∣larly * 1.6 to forbid Soveraign worship to be given (as T. G. saith it was given a•• that time by the Heathens) to graven I∣mages, i. e. Representations of Imagi∣nary Beings; or to any similitude i. e. the likeness of any thing, which although it had a Real Being, yet was not God.

3^ly That the Image-worship condem∣ned by S. Paul, was the wor••hipping of * 1.7 Images for Gods, or as the Images of False Gods.

4^ly That Evil Spirits or False Gods * 1.8 did reside in their Images by Magical Incartation.

5^ly That the Supream God of the Hea∣thens was not the true God, but a devil. * 1.9 Lo here the Places, from which the Dr. saith it is no hard matter to form T. Gs. notion of Idolatry viz, that it is the giving the Soveraign Worship of God to a Creature, and among the Heathens to the devil.

Eun:

And it is well the Dr. tells us so, For had I been left to my own mother∣wit * 1.10 I should haue inferred the quite con∣t••ary from these Assertions, viz, that T. G. made the Idolatry of the H••a••h••ns to consist in giving the Soveraign wor∣ship of God not only to the devil, but to someting else besides him. For

In the 1. of these Assertions, he eui∣dently supposes the Heathens to haue been Idolaters for worshipping their I∣mages instead of God.

In the 2^d the Dr. himself confesses, that T. G. asserts Soveraign worship to haue been given by th•• Heathens both to the Representations of Imaginary Beings (of which I suppose he will not make the devils to be) or to the likeness

of any thing, which although it had a Real Being, yet was not God of which kind the Heathens had good store be∣sides the devil, as the Sun, moon, stars, Sea, Earth, &c.

In the 3^d He makes S. Paul condemn the Heathens for worshipping the I∣mages themselues for Gods, (which cer∣tainly were not devils,) or as the I∣mages of False Gods.

In the 4^th He reckons indeed the de∣vils for one of the kinds of the False Gods, to whom the Heathens gaue Di∣vine worship, but not the Only. And in the last he affirms the Heathens su∣pream God Jupiter to be one of those devils. So that had I been left, as I said, to my own Mother-wit, I should haue inferred from those very Assertions of T. G. that he perfectly agreed with S. Augustin in making the Heathens to be Idolaters forgiving the worship due to God either to the Images them∣selues, or to Evil Spirits, or to some other of the Creatures, and not to re∣strain their Idolatry to the worshipping only of the devil, as Dr. St. by his Logick would make his Reader belieue. Here then you must acknowledg the Dr.

to haue prevaricated from the Design he tells us he hath, of representing ma••∣ters in d••ff••rence truly, when he imposes * 1.11 so false a Notion of the Heathen's Ido∣latry vpon his Adversary in the very Entrance of his defence; and that from passages of T. Gs. Book, which if I understand any thing, convince it to be false. But he hath conversed so much with the Poets and Painters, who re∣present Jupiter as the Father of Gods and Men, that he seems to haue learnt from them to faign his Adversary to say, what he pleases. And it may be it was for this Reason, that although at first he said, The notion which T. G. lays down may be gathered from these Asser∣tions * 1.12 of his, yet at last he tells us only, that from th••se Assertions it is no hard * 1.13 matter to form T. Gs. Notion of Idola∣try; an expression better suiting with the Inventive Faculty of a Poet, than the Rational Collection of a Logician.

Cath.

Be this as it will, the matter seems not great. I am sure, you cannot deny but that T. G. affirms the Supream * 1.14 God Jupiter, when the Heathens cal∣led the Father of Gods and Men, not to be the true God but a Devil. An As∣sertion

so wild, absurd, and foolish, as evidently betrays the litle Skill of the Advancer of it in the Writings of the Fathers.

Eun:

Yet you know he cited Ori∣gen for it.

Cath.

I know he did and then accor∣ding to the custome of that Party, tels us very judiciously, that the Dr's Fa∣ther of Gods and men was, according to the Fathers, an Arch-devil, as if * 1.15 Origen, whom his own Church esteems to haue been Heretical, were all the Fa∣thers with him.

But the Dr. I hope will teach both him and his Fellows here af∣ter to talk more sparingly of the Fa∣thers. Is it not possible, saith he, for you * 1.16 to entertain wild and absurd Opinions but vpon all occasions you must lay them at the doors of the Fathers. I haue heard of a place where the People were hard put to it to provide God-fathers for their children; At last they resolved to choose two men that were to stand as God-fathers for all the Children that were to be born in the Parish: Just such a use you make of the Fathers; They must Christen all your Brats; And how f••olish soever an Opinion be, if it comes

from you, it must presently pass under the name of the Fathers. But I shall do my endeavour to break this bad cu∣stome of yours; and since T. G. thinks mea scarce-revolted Presbyterian, I shall make the right Father stand for his own Children. And because this is very ma∣terial toward the true Vnderstanding the nature of Idolatry, I shall giue a full account of the Sense of the Fathers in this Point; and not as T. G. hath done from one single passage of a Learned (but by their own Church thought Heretical) Father, viz, Origen, pre∣sently cry out, The Fathers, The Fa∣thers. which is like a Country-Fellow, that came to a Gentleman and told him he had found out a braue Covie of Par∣stridges lying in such a Feild; The Gen∣tleman was very much pleased with the ne••s, and presently asked him how ma∣ny there were: what half a score? No. Eight? No: Six? No. Four: No. But how many then are there? Sir, saith the Country-Fellow, It is a Covie of One. I am afraid T Gs. Covie of Fathers will hardly come to One at last.

Eun:

I See now, Catharinus, there are many ways of writing besides with

a Goos-quill. The Dr. himself represents the renowned Champion of our Lady of Loretto, writing with a Beetle. And who would not think the most renowned Champion of Jupiter wrote this with a weaker, smarter Instrument? Dionysius now turn'd Pedant neuer ranted more Magisterially with Birchen scepter in his hand; nor reforming Stepmother euer used more zealous endeavours to break the former Wife's Children of their bad customes. But what if after all this T. G. and his Fellows will not stand cor∣rected but rather venture a fleaing, than cease to cry out vpon all occasions, The Fathers. The Fathers? you say the Dr. will giue such a full account of their sense in this Point (the moyety whereof, if we may belieue him, might be suffi∣cient * 1.17 to convince a Modest man) as may serve to break this bad custome of T. G. But were it not for spoiling the plea∣sant stories of the Dr's God-fathers and Partridges, I could tell you of two Te∣stimonies more cited in that very Page by T. G. in which, had Dr. St. looked * 1.18 into them, he might haue found Theo∣philus Antio••henus and S. Augustin as∣serting * 1.19 the same with Origen. But how

should he then haue come quit with T. G. for his story of the Count••y-Fellow that disputed with the Guard about the * 1.20 h••••our due to the Chair of State? No weapon so proper against a Flail, as a Flail. But since the Dr. thought not fit to take notice of those Testimonies for fear of losing his Beloved Covie of One, I shall undertake to make it appear by more than a Covie of half a score, that T. G. had reason to say as he did, that the Heathen's Jupiter was according to the Fathers not the true God, but a Devil.

Cath.

You may spare your pains, if you please: Eunomius; For I dare ven∣ture half of all I am worth vpon the Dr's credit, that you will not find two, that will stand for the Brat.

E••n.

You shall hazard nothing with me but a litle Patience

Cath.

Of that I will giue you, as much as you please.

Eun.

First then for Origen, (the only Fa••he•• cited by T. G. as Dr. St would haue it believed) noth••ng can be more express, than what he saith in the name of the Christians of his time. We are * 1.21 ready, saith he, to undergo any torments

rather than conf••ss Jupiter to be God. For we do not believe Jupiter and Sa∣baoth to be the same, nor indeed to be any God at all, but a devil who is de∣lighted with the name of Jupiter, an Ene∣my to Men and God. This is so clear a Testimony, that Dr. St. himself is forced to acknowledg it. I grant, saith he, that Origen doth say so. * 1.22

Cath.

But, he presently addes, Sup∣pose S. Paul and Origen contradict one another, I desire to know whom we are to follow: and withall tells T. G. that though Origen were a learned Father, yet he is thought by their own Church to be Heretical.

Eun:

For S. Paul I suppose you will giue me occasion to speak of him here∣after: And for Origen's being thought Her••tical, I hope your self will be sa∣tisfied it was not sor his asserting Ju∣piter to be a devil, if I shall show, that in this he speaks not his own Sense alone, but the Sense of the Fathers that went before him. Those whose writings against the Heathens are come to our hands were chiefly Justin Martyr, Athenagoras, Theophilus Antiochenus, Tertullian, Clemens Alexandrinus, and

Minucius Felix. I shall take them in order as they lye.

First Justin Martyr giues this account * 1.23 of the Heathen's Idolatry, that wicked devils of old appearing in Counterfeit shapes conversed with women, and wro••ght such strange prodigies in the world, that men astonished with fear, and not know∣ing them to be wicked devils, took th••m for Gods, and called every one by that name, which each devil had taken to him∣self. And a litle after he saith, The I∣mages of the Heathens, did not carry the marks and form of God, but of ••hose wicked devils who had appeared. And then again, that He that was called Jupiter was one of them, he asserts in his first Apology, where he saith, that the Poets and Mythologists, not knowing that the Angels, and Doemons begotten by them had been the Authors of the Infa∣mous practices he there speaks of, attri∣buted them to God himself, (by whom he means him, whom they esteemed their chief God and called him Jupiter, as appears by what he addes) and to the sons begotten by him, and to those who are called his Brothers, Neptune and Pluto. For they called every one by that

name, which each of the Ang••ls (i. e. Evil Angels) had imposed on himself and those begotten by him. From all which it is evident, that whatever Judgment later writers make of this Opinion of Justin concerning the Angels conversing with Women, yet it was his Sense, that the Gods of the Heathens were devils, and among them Jupiter the Supream.

2. Athenagoras first shows from what the Poets and Historians relate of the * 1.24 Heathen's Gods, that there was nothing * 1.25 in them that might induce us to believe, Saturn, Jupit••r, Proserpine, and the rest * 1.26 of them to be Gods: And then from the Interpretations of the Philosophers, pre∣tending they meant by Jupiter, the Fire; * 1.27 by Juno, the Earth: by Pluto, the Ay•• &c. having convinced them not to be Gods, neither Jupiter, saith he, nor Ju∣no, nor Pluto: He concludes that those Gods, whom the Vulgar were delighted with (of which Jupiter no doubt was one) and bare the same names with the S••atues or Images, were Men, as ap∣pears out of their History. But that they were indeed Divels, who assumed to them∣selues the names of those men, may be pro∣ved, saith he, from their Actions.

3. The same is asserted by Theophilus Antiochenus, (cited by T. G. in the * 1.28 same Page with Origen) where he saith, that neither She who is called the Mother of the Gods, nor her Children, are Gods, but Idols, the wo••ks of men's hands, and most impure devils.

4 After him follows Tertullian, and tels us. W•• know the names of dead men * 1.29 to be nothing, as well as their Statues. But we are not ignorant that those who act, and are pleased, and counterfeit a divinity under those names and consecra∣t••d Statues, are wicked Spirits that is, devils. Again, We worship, saith he, one God whom yee all know by the light * 1.30 of nature. As for the rest whom yo•• think to be Gods, we know them to be devils. And that he esteemed Jupiter to be one of them, and not the true God, is mani∣fest from what he saith in his Apol••g••∣tick, where speaking of the Supplica∣tions * 1.31 made by the Heathens to Jupiter in the Capitol, he saith, they were in so doing averse both from God and Hea∣ven. And in the 23. chapter of the same Apologetick he saith. We are esteemed not to be Romans, b••t Injurious to them, because we do not worship the God of the

Romans. T••'s well, saith he, He is the God of All, whether we will or no. But among you, t'is lawful to worship any thing but the true God; as if He were not the Great God of all, whose We are All. What could be said more express to remove that abominable pretence of the Drs. that the God of the Romans was the true God.

5. In the fifth place comes Clemens Alexandrinus, and agreably to the rest * 1.32 affirms of all the Gods of the Heathens that they are the Idols of Devils; and of the most honoured among them, that they were great Devils, viz Apollo, Diana, Latona, Ceres, Proserpina, Pluto, Hercules, and Ipse Jupiter, Ju∣piter himself. This he proves from the delight they took, as they professed, in the steam and Odour of the Sacrifices; and exacting men to be offered in sacrifice, to them, of which he giue for examples, Diana, and Jupiter. So farr was He from thinking Jupiter to be the true God.

6. But none speaks more home to the purpose than Minucius Felix: for, ha∣ving * 1.33 described the several Arts and Cheats, by which these impure Spirits

lurking (as he saith) in the Consecrated Statues gained to themselues the Autho∣rity and Esteem of a Deity that was there present, He addresses himself to the Heathens in these words, All these things many of you know that the Devils confess of themselues, as often as by us Christians * 1.34 being cast out of the bodies they possess, by the tormenting efficacy of our words and the Fire of our Prayers. Even Saturn himself, and Serapis, Jupiter (mark that) and whateuer Devils you worship, * 1.35 being overcome with the torture, openly declare what they are. Nor is it to be * 1.36 conceived they lye to their own confusion especially some of your selves being pre∣sent. Believe their own Testimony then, when they confess the truth of themselves, that they are Devils. What would Dr. St. haue said to this argument, had he been one of the Standers by, and heard Jupiter and the rest confess themseves to be devils? T'is hard to imagine. unless he will grant his true God Iupiter to haue belied himself, or deny the matter of fact to be true, which yet is avowed by Tertullian also in his Apologetick cap. 23. where he presses the Heathens with the same argument. You who be∣lieved

them, saith he, when t••ey lyed, Belieue them when they speak Truth. No one lies to his own shame, but for his honour. T'is much more reasonable to belieue them conf••ssing against themselues than denying for themselues. These Con∣fessions of your own Gods haue made many Heathens become Christians. And I do not see, what the maintaining them not to be devils, when they confess it of themselues, can do, but dispose Chri∣stians to become Heathens. What think you of this C••tharinus? Here you haue a Covie of half a dozen Fathers before Origen, who affirm the same that he doth. Had not T. G. reason then to say at he did, that the Heathen's Supream God Iupiter was according to the Fathers an Arch-devil?

Cath.

But doth not Dr. St. from these very Fathers proue that he was the true God? Do the Fa••hers blow hot and cold, say, and unsay, as they please? You haue learn't I hope of T. G. to play tricks▪ Doubtless there must be One in this.

Eun:

Yes And I hope to make you see where it lies before we haue done; if you will but comply with your pro∣mise, and haue a litle more patience,

whilst I giue the Sense of the most Emi∣nent Fathers also who lived after Ori∣gen. And first,

Eusebius; who wrote his Books de Praeparatione Evangelica expressly a∣gainst * 1.37 the Heathens, and than whom no man understood their Principles better, tells them to their Faces, that they ley, when convinced by the wicked Practices of those they worshipped, they deny that they sacrificed to devils. For to them, saith he, they gave wor••hip; to them they Sacrifi∣ced men, and committed most abominable things in honour of them whom they deem∣ed and called, the most Great Gods, viz, Saturn, Iupiter, Mars, Dionysius, Iuno, Minerva, Venus, and the most Wise and Beautiful Apollo, to all whom the Heathens gaue the Titles of Dij Optimi Maximi, & Salvatores, of the most Good and most Great Gods, and Saviours: But Eusebius proves them to be most Pernicious devils, For if they be such, saith he, as take delight in the slaughter of men, (and it is plain they are delighted with it, when they cannot be satisfied but w••th human Sacrifices) they are certainly convinced to be most wick••d Spirits.—Nay farther, when by

their Oracles and Answers they required Men to be Sacrificed to them, and most horrible Impieties to be offered in their Temples, it appears invery deed that they are by nature most pernicious and wicked. Now if you ask who they were whom he chargeth with these things, consult, saith he, but their own Historians, and you will find the whole world to haue been subject to these wicked Spirits Greece, Africk, Thrace, Seythia, the most wise people of Athens, and the Great City it self, for even there also in the Dialia men were offered in Sacrifice: Moreover Rhodes, Salamina, all the Islands, Chio, Tenedus, Arcadia, Lacedemonia, Aegypt. Phaenicia, Libya, Syria, Ara∣bia, In fine every where untill the coming of our Saviour, they appeased the most pernicious devils with the slaughter both of beasts and Men, and by most detesta∣ble abominations. F••r we haue heard their own Historians ackn••wledge that these abominations were practised and conti∣nued untill the time of Adrianus, and that then all these horrible practices were un∣derstood and laid aside; that is, when the Preaching of the Gospel of Salvation had dispersed its beames through the

world. This was the Judgment of Eu∣sebius concerning the divinity of Iupi∣ter: but it may be he was an Heretick as well as Origen; And so indeed he is esteemed by S. A••hanasius, but not for proving Iupiter and the Rest to be most wicked devils in the manner he doth: for S. Athanasius himself makes use of * 1.38 the same discourse, and for the same End, when speaking of the custome of the S••ythians in offering part of the Priso∣ners taken in warr to their Gods, he saith this Tragical cruelty was no•• to be imputed only to the natural Barbarous∣n••sse of those People; but that it was the Proper Effect of the wickedness of the Idols and devils; For the Aegyptians also saith he, were wont of old to offer such kind of victimes to Iuno. The Phae∣nicians lik••wise and those of Creet make Saturn propitious by immolating their children; And the ancient R••mans also wo••••hipped Iupiter Latiarius with sacri∣ficed men. By this you see in what esteem Iupiter was for a God with S. Ahanasius; and with him agree the rest of the Fa∣thers.

S. Cyprian in his Book of the Vanity * 1.39 of Idols, makes use of the very argu∣ments

and words of M••••ucius Felix to prove them to be wiked Spirits that lurk under the consecrated Statues and * 1.40 Images. S. Chrysostome saith that the I∣dols of the Heathens are Stone, and Wood, * 1.41 and Devils. St. Hierom that unclean * 1.42 Spirits assist in all their Images. Arno∣bius * 1.43 Senior that Jupiter whom they cal∣led Op••. Max. and to whom they dedi∣cated the Capitol, was not the true Om∣nipotent God. A••nobius Junior, that all * 1.44 the Gods of he Gentils, which were pla∣ced in the Temples, were inhabited by Devils. Lactantius, that Incestuous Spi∣rits feigned many C••lestial (Gods) and * 1.45 one the King of all Jupiter, because there are many Angelical Spirits in heaven, and one Father and Lord of all, God. But they haue taken a way, saith he, the truth from the eyes of men by invol∣ving it under counter feit and lying namer. These, saith he c. 14. are the Authors of the Evils which are acted, whose Prince is the devil; whence Trismegistus cals him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Arch-Devil: and these they take to be Gods. Lastly, not to keep your patience too long stret∣ch'd, for I perceive you are uneasy, S. Augustin * 1.46 in the place cited by T. G. a

litle after Origen, replying to one of the Dr's subtiller Heathens, who pretended as He doth, that they did not worship the Image it self, but the Invisible deity which presided ouer such an Image. Ego dico, I assert, saith he, that in your Tem∣ples none but wicked Spirits are worship∣ped. And a litle below, such, saith he, were D••abolus (the Devil himself or Arch-Devil) & Daemonia ejus, his An∣gels. He arrogated divine honour to him∣self and to all the Devils, and filled the Temples of the Heathens, and perswaded simulacra Statues to be dedicated, and Sacrifices to be offered to them. In like manner in his 4^th Book of the City of God A way, saith he, with this rabble * 1.47 of Innumerable Devils. He that thinks it enough for him to be Happy, let him serve the One God, who is the Giver of Happiness. That is, according to Dr. St. J••piter, but not so according to S. Augustin, for he presently addes, Non est ipse quemnominant Jovem. It is not He wh•••• they call Iupiter. No; He puts him in among the rest when he saith, that none but wicked Spirits or Devils are worship∣ped in their Temples.

Thus for a Covie of one (which the

Dr. almost despair'd of too (I haue pre∣sented you with more than a whole Jury besides Origen, of Eminent Fathers who all assert with him, that the Hea∣then's Supream God Iupite••, that is, (as himself describes him) He that was * 1.48 worshipped in the Capitol at Rome with the title of Iupiter O. M. was not the true God but a Devil. And it were easy to adde more to them if need were; But these I hope may serve to break that bad custome in the Dr. of ranting and va∣pouring without a cause, and we shall hear no more of his pretty storys of the two God f••thers, and ridiculous Covie of one. Yet I cannot omit, for the great * 1.49 Esteem he hath for the Wiser Heathens to adde one Testimony more out of Eu∣sebius, and that is of the great Porphyrius, who confesses it to be the work of the Devils to draw the multitude by the allu∣rements of Riches, Pleasures, Power, and Vain glory from the true Opinion con∣cerning the worship of the Gods, to conferr it vpon them; and what is worst of all, to perswade not only the Vulgar, but many of the Philosophers also (as in effect they did) to believe, that the Gods thems••lves, even the Supream God of the Vniverse

were obnoxius, to the same Vices: which was, saith Eusebius, to perswade them that the first or chief Spirits among them was the Supream God. And had not the Fathers then reason to affirm, as they did, that the Heathens Supream God was an Arch-Devil, when so great a Patron of their cause, as Porphyrius, convinc'd by the Evidence of truth, was forc'd to confess it? What had become of half of all you are worth, Catharinus, had I permitted you to venture it vpon the Dr's credit?

Cath.

You haue taken a great deal of pains, Eunomius to make so many God fathers stand for this Brat. And I cannot but thank you for your kindness in not accepting my Offer. But when all is done you haue done just nothing, unless on the other side you can make it appear that the Passages cited by Dr. St. to prove the Heathen's Jupiter ••o be the true God are impertinently alledged, or their Sense mis-represented, or their words corrupted by him. Is you can do any or all of these, I must knock under the Table.

Eun:

I readily embrace the Overture. And if I fail in the performance,—

Cath.

Hold Eunomius, You shall lay no wagers neither. Nor will it be safe for you, while the Testimony of Scrip∣ture * 1.50 is so plain in this matter to any un∣byassed mind, as appears by S. Paul's saying to the Men of Athens, when he sow the Altar to the Vnknown God; Whom you ignorantly worship, Him I declare to you. Pray hear the Dr's Para∣phrase vpon this Text. Did S. Paul mean the Devil by this? Did he in good earnest go abroad to preach the Devil to * 1.51 the world? Yet he preached him, whom th••y ignorantly worshipped, i. e. the Devil, saith T, G. although S. Paul immediately saith, It was the God that made the world and all things in it. And asterward quotes one of their Poets for saying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For we are his Offspring, and it is observable that the words immediatly going before in Aratus are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And he useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 twice more in the Verses before Ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the very word that T. G. saith doth signify an Arch-Devil, doth S. Paul then say, We are all the Devil's Offspring? and not an Ordinary one neither, but the very Arch-Devil's? Was

this his way of perswading ••he Athenians to leaue the worship of Devils, to tell them, that they were All the Devil's Offspring? No. It was farr enough f••om him, for he inferrs from that saying of Aratus, th••t they were the Offspring of G. d. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So that if S. Paul may be credited rather than T. G. their Iupiter was so farr from being the Arch-Devil, that he was the true God, Blessed for evermore.

Eun:

A very Godly Paraphrase no doubt: but such an one as plainly con∣tradicts the meaning of S. Paul, if that Altar were not dedicated to Iupiter: as it appears most Evidently it was not, from the very Inscription: which was not Iovi Opt. Max. whom they all knew very well, and to whom they had Altars particularly dedicated; but Ignoto D••o to an Vnknown God, whom they were ignorant of. And S. Paul himself gives this for the reason, why he cals the Athenians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more Su∣perstitiously Religious, than others, be∣cause not content with the commonly known Gods, (of whom Iupiter was cer∣tainly One,) they had erected an Altar to One, they knew not who. Could any

thing then be more cōtrary to the mean∣ing of S. Paul, than to argue from this Inscription, that S. Paul came to preach their Iupiter to the Athenians, when he expressly tells them, he came to de∣clare to them a God whom they did not know? This had been a better Argument for T. G. to prove, that this Vnknown God was the only true God according to S. Paul, and that Iupiter and the rest whom they worshipped, were False Gods or Devils. But the Dr. hath a Fa∣culty of doing greater wonders with two words (Ignoto Deo) than those of the Church of Rome with Five when he can thus easily change the Devil himself into God. Lucifer once attempted something like it, but failed in the design, and can only transform himself into an An∣gel of Light.

Cath.

I confess the Observation you make from the Inscription (Ignoto Deo) is so plain and Obvious, that I wonder so acute a man, as Dr. St. could oversee it.

Eun:

T'is the Glory of great Wits not to see that, which every one can see: but to discover that which none can see but themselues.

Cath.

But what do you say to that Obseruation of his, that S. Paul cites the words of Aratus, We are his off∣spring, when the Poet had thrice used the word Iupiter before those cited by the Apostle?

Eun:

I say, that for a Heathen Poet to apply the Attributes of the true God to Iupiter is no great great wonder; And if A••atus knew the true God, he might think fit to apply the name of Iupiter to him, as being the name of that Deity which was Supream among them, as S. Augustin saith of Varro; but it doth not * 1.52 follow, that S. Paul, because he cited him, thought their Iupiter to be the true God. This was so farr from his thoughts, that he left out the words of Aratus (though as much for his purpose) in which mention was made of Iupiter; and made use only of those, in which Iupiter was not named, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For we are his Offspring) as being applicable in that Abstraction to the true God only, whom he had taken occasion from the Inscription, To the Vnknown God, to declare unto them. And al∣though the Relative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (His) in Aratus referr to Iupiter, yet in S. Paul it referrs

to him of whom he had spoken before, viz the God who made Heaven and Earth, in whom we liue, and move, and haue our Being, as some of your own Poets saith he, haue also said. Fo•• we are his Offspring. And that we might not think, as Dr. St. doth, that he spake of Iupiter, he immediately repeats the words assigning them their true and pro∣per Substantive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Being therefore the Offspring of God, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Iupiter. What means this changing of the name, if according to S. Paul, as the Dr. saith, their Ju∣p••ter was so farr from being an A••ch-D••v••l, that he was the true God, Bles∣sed for evermore? you cannot but re∣member what the same S. Paul saith 1. Cor 10. 20. that What ••he Heathens offer in Sacrifice h••y offer to Devils, and not to God. And however the Dr. will haue S. Paul and Origen to cont••adict one ano∣ther, yet I suppose he will not say, that S. Paul contradicts himself. Nor can you haue forgot, how when at Lystra, the Priest of Iupiter would haue offered * 1.53 Sacrifice to him as Mercu••y, and to Barnab is as ••oue, in whose shapes they supposed those Gods to haue appeared,

he not only forbad them to do it be∣cause they were men of like passions w••th them; but with all told them, that the end of their coming was to preach to th••m, that they might be converted from those vain things (that is, in the Phrase of H. Scripture from their False Gods) to the Living God. And now Catharinus (to return the Dr's own Figure of Rhe∣torick vpon him) pray tell me what you think: Did S. Paul mean Iupiter by this Living God? Did he in good earnest go abroad to preach Iupiter to the world? yet he taught them to convert them∣selves from those vain things (their False Gods) to the Living God, i. e. to Iupiter saith Dr. St. Was this his way to perswade the men of Lystra to leaue the worship of their Gods, to tell them that he came to teach them to worship Iupiter? No. It was farr enough from S. Paul, for by saying▪ these vain things he expressly tells them, that Mercury and Jupiter were two of those vain and f••lse Gods, and that he came to convert them from the worship of them to the Living God. So that if S. Paul may be credited, rather than Dr. St. their Iupiter was so farr from being the true God Blessed for

evermore, that he was the Arch-Devil, damned for evermore. What think you of this, Catharinus?

Cath.

Marry, I think this Rhet••rick to be a very dangerous thing, when the same Figure conveniently applied will serve to prove the Heathen's Iupiter to be the true Supream God according to Dr. St. and to be an Arch-Devil, ac∣cording to T. G.

Eun:

The thing is good in it self, but may be abused, as it is here by Dr. St. to put a Glosse vpon the words of S. Paul quite contrary to his meaning, as I haue shewed from the very Text it self, and other passages of the Apostle. And if he durst treat S. Paul himself in this man∣ner to make him stand as God-Father to this Infamous Brat, what may we not expect he will do with the Fathers?

Cath.

That is what I long to hear: What you can say to that full Account, which the Dr saith he hath given of their Sense in this matter.

Eun.

Nor shall it be long before I giue you satisfaction in that Point.

Notes

• * 1.1

  Def. p. 3.
• * 1.2

  Li. 6. de civ. Dei. c. 1.
• * 1.3

  Def. p. 2. 3.
• * 1.4

  Cath. no Idol. p. 36.
• * 1.5

  p. 63.
• * 1.6

  p. 67.
• * 1.7

  p. 99.
• * 1.8

  p. 103.
• * 1.9

  p. 349.
• * 1.10

  Def. p. 3.
• * 1.11

  Pref. to Rom: Idol.
• * 1.12

  p. 2.
• * 1.13

  p. 3.
• * 1.14

  Cath. no Idol p. 3483. 49.
• * 1.15

  p. 350.
• * 1.16

  D. s. p 23. 24.
• * 1.17

  p. 785.
• * 1.18

  Cath. no Idol. p. 349.
• * 1.19

  Theoph. i. 1. ad Antol. S. Aug. in Ps. 96.
• * 1.20

  p. 186.
• * 1.21

  Li. 5. cont. less.
• * 1.22

  pag. 8.
• * 1.23

  Apol. 2.
• * 1.24

  Legat.
• * 1.25

  pro Christ.
• * 1.26

  p. 64.
• * 1.27

  p. 66.
• * 1.28

  Li. 1. ad Au••olic.
• * 1.29

  ••i. de Spect. c. 1. & Apol. c. 27.
• * 1.30

  Li. ad Scap. c. 1.
• * 1.31

  Apol. ••. 40.
• * 1.32

  ••otrept. p. 55. 16. Edit. •• ••asil.
• * 1.33

  Pag. 87. Edit. Oxon.
• * 1.34

  P. 89.
• * 1.35

  Theo∣doret. li. 3. c. 13.
• * 1.36

  S. Hie∣ron. c. Vigil. S. Aug. de civ. Dei li. 8, c. 26.
• * 1.37

  Li. 4. c. 8.
• * 1.38

  Orat. contr. Gent. c••n. med.
• * 1.39

  De Idol. van.
• * 1.40

  De Idol. van.
• * 1.41

  In 1. Cor. 8.
• * 1.42

  In A∣bac. 2.
• * 1.43

  Li. 1. adv. Gent.
• * 1.44

  In Ps. 95.
• * 1.45

  Li. 2. c. 16.
• * 1.46

  In Ps. 16.
• * 1.47

  C. 25.
• * 1.48

  Def. p. 41.
• * 1.49

  ••useb. de Praep. Evang. li. 4. c. 11.
• * 1.50

  Def. p. 6.
• * 1.51

  p. 7.
• * 1.52

  Li. 1. de cons. E∣vang. c. 22.
• * 1.53

  Acts 14.