Of idolatry a discourse, in which is endeavoured a declaration of, its distinction from superstition, its notion, cause, commencement, and progress, its practice charged on Gentiles, Jews, Mahometans, Gnosticks, Manichees Arians, Socinians, Romanists : as also, of the means which God hath vouchsafed towards the cure of it by the Shechinah of His Son / by Tho. Tenison ...

PART 7. Of the Idolatry of the Gentiles in their worship of De∣mons.

A Second branch of the Idolatry of the Gentiles, even of their Philosophers, and men of deep disputation, was the worship of Demons.

In this worship they were Idolatrous four ways.

First, By worshipping Demons as Powers which, under God, had a considerable share of the Govern∣ment of the World, by Commission from him.

Secondly, By worshipping Demons which were De∣vils, or wicked and accursed Spirits.

Thirdly, By worshipping the Images of such Demons.

Fourthly, By their immoderate officiousness towards these inferior Deities, which left them little leisure for attendance on the supreme God.

First, The Gentiles committed Idolatry by wor∣shipping Demons, as Powers which, with subordina∣tion to God, did, by his allowance, manage a great part of the Government of the World. They did not deny the supremacy of God, but they imagined that he ruled not the World by his immediate Providence, but by several Orders of Demons and Heroes, as his Substitutes and Lieutenants. Such as these were the Twelve Angels or Presidents, which the Egyptians be∣lieved a 1.1 to govern, by Ternaries, the four Quar∣ters of the World. In the Flaminian Obelisk b 1.2 the supreme Momphta, or supramundane Osiris, is re∣presented, as ruling the Twelve parts of the World, by Tw•…•…lve Solar Demons in the form of Twelve Hawks [that is, of Eagles, for of that kind were the sacred Accipitres of that Country]. There, as like∣wise in Greece and Italy, several inferiour Deities were appointed over several places, persons and things. He that is not otherwise furnished, may read in Kir∣cher, of the Genius of Fire c 1.3, Air d 1.4, Water e 1.5, the Earth f 1.6, Agriculture g 1.7, of the Clouds h 1.8, the Sun and Moon i 1.9, of Heat and Moisture k 1.10; and of Fourty eight Asterisms as the stations of Fourty eight Deities l 1.11. Pythagoras and Plato themselves, m 1.12 were, in this point, Authors of egregious Ido∣latry. Pythagoras, invented, or rather learned, from Egyptians, Chaldeans, Thracians, Persians, his two De∣mons or Principles; the one good, the Parent of Uni∣ty, Rest, Equality, Splendor; the other evil, the cause of Division, Motion, Inequality, Darkness; for such were the Terms which his School used in repre∣senting their nature. And these became Objects of

much hope and fear, which ought to have been moved, not by mens devices, but by considerations taken from the Almighty Power, Justice and Goodness of God who is one. Plato seemeth to have ascribed much both of the frame and of the government of the World to the Genii next to God: By Principles whom he estee∣med highly divine, but not by such as he judged three Subsistences of the same supreme numerical Substance. If that had been his Creed (as some would have it, who can find in him the mysteries of the Athanasian Articles), the earliest Hereticks, who denied the co∣equal Divinity of the Son of God, and therefore be∣lieved in another kind of Logos, had never come in such numbers out of his school; the place from whence the Fathers fetch them. a 1.13 With them agreeth Peta∣vius that learned Jesuit, and in this Argument as lear∣ned as in any other. He saith it is most evident con∣cerning Arius b 1.14, that he was a very genuine Platonist. Plato's principal Idea or Logos, was distinct in num∣ber and nature from his supreme Cause, or God. And those who follow the Faith of the Nicene Fathers, rea∣son not with consistence, whilst they suppose this Idea to be the second Person, and yet find in Plato, such distinctness of Being, and (which to me seems very re∣markable) a plain denial of his Generation. It is true, that Plato, cited by Porphyry c 1.15, does call the second Principle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word which is the Work∣man; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first Power after the supreme God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the genuine or only Son of God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Intellectual Word. And yet he says of the same Power, which he calls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an eternal and imperceptible Mind, that it is d 1.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unbegotten, and Pa∣rent to it self: He likewise calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Mind subsisting by it self. And St. Cyril, who

citeth Plato out of Porphyry, and is willing to make the Platonick Triad the same in effect with the Chri∣stian Trinity a 1.17, confesseth the third Principle, which should answer to the Holy Ghost, to be no other than the Soul of the World, which all Platonists under∣stand to be a distinct substance from the first Cause. Nay, Porphyry himself, in the place which St. Cyril would serve his purpose on, calleth Plato's three Principles, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, b 1.18] not three Hypostases but three Gods. c 1.19 Of his other Idea's I have little to say, I mean of those properly so called before the formation of the World. Parmenides is a Book, either so muddy, or so pro∣foundly deep, that I cannot see to the bottom of it. Therein he discourseth of these matters with infinite subtlety, or rather perplexity of notion. One would imagin a man of his wit not so absurd as to think them eternal Substances, and models quite separated from the mind of God, but rather divine thoughts con∣cerning the fashion of the World which he decreed to make. Yet Ammonius the Scholar of Proclus ascribeth to him that opinion, and followeth him in it: though herein Aristotle deserted his Master, and not without reason. And he sure, knew his meaning, and had a Key to his Mysteries. Other Idea's there were which Plato owned, and they were such as are more intelli∣gible, and more proper for me to speak of in this Ar∣gument; they being Angels or Daemons. The uncer∣tain Greek Author d 1.20 of the Life of Pythagoras, joined to that of Porphyry, discoursing of the World as con∣sisting of twelve distinct Orbs, placeth in the first Sphere, God Almighty. After Him he rangeth the In∣ferior Deities, which from Plato he calleth Idea's, and from Aristotle, Intellectual Gods. He means the Intelli∣gences of that Philosopher, though he made them to be but seven according to the number of the Planets

which he set them to move. Of Plato Tertullian saith, a 1.21

That he held certain invisible, incorporeal, super∣mundial, divine, eternal, substances to which he gave the name of Idea's, as the causes of visible things.

For his Archetypal Idea, it is manifest to the Reader of his Works, and particularly of his Timaeus, that he supposed him to be a Being as subsistent by it self as Matter, and distinct from the supreme Divinity. He speaks of it as a Thing, Being, or Person, not as a meer pattern of Things; and his [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or Plat∣form, is held by him to be but the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or Image of his principal Idea b 1.22. The next Power to his [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or God the pure and unmixed Good, was [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or In∣tellect, or [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Existence compounded of Intellect and Unity, and distinct in substance from the first Cause according to Plato; though [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] was the first accor∣ding to Anaxagoras (called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 himself for this his Dog∣ma) whom Plato outshot by one Principle. The third Platonick Power was distinct from both the former, and it was [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or] the Soul of the World. Nous, Psyche, Logos, and the like Mystical terms, were but the names of certain eminent Demons placed by his Fancy at the right hand of God, and used in the works of Creation and Providence as Authorative Agents, and not as meer Instruments of the first Cause. They were therefore set up and reverenced with prejudice to the honour of the true God, who is the only Creator and Preserver of all things. By Creation the Platonists meant only the disposal of the Chaos into order: for their Philosophy supposed Matter c 1.23 to have been as Coeternal with God, as Light is coeval with the Sun. By Plato God is called [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Ma∣ker and Father of All that is d 1.24. But he means not this of Him as of the immediate Cause, but as the Cause of the higher Principles, Causes, or Powers, which,

with subordination to him, produced in order such as are inferior to themselves. Sallust the Platonist openly confesseth it, and out of him I will transcribe the sense of part of a Chapter, concerning the modelling and governing of the visible World, by the power of De∣mons. He had in his first Chapter concerning the Gods and the World, discoursed about God, or the first Cause of all things. A while after in his sixth Chapter, a 1.25 [which according to its Title, treateth of the Cos∣mical and Encosmical, or of the Celestial and Worldly Gods;] he thus pursueth his Divine Subject.

Of the Gods, some are Worldly, and others Heavenly. I call those Worldly who make the World. For the Hea∣venly, some of them make the substances of the gods, [or Inferior Demons], some, the Mind; some, the Souls b 1.26. Wherefore, of these there are three Or∣ders, and they may easily be found in the discourses which are made of them. For the Worldly gods, some make the World [or visible frame of things]; some animate it; some adjust the parts of it; and some govern or preserve it so composed. Here then being four things, and each of them consisting of first, mid∣dle and extreme; it is necessary that they who dis∣pose them, be twelve in number. They therefore that make th•…•… World are Jupiter, Neptune, and Vul∣can. They who animate it, are Juno, Ceres, Diana. They who adjust the parts of it, are Apollo, Venus, and Mercury. They who preserve it, are Vesta, Pallas, and Mars.—These first possessing the World before others, [That is, the Pagan Heroes;] we may imagin the others in them: To wit, Bacchus in Jupiter; AEsculapius in Apollo; the Graces in Venus. We may also contemplate their [several] Spheres: The Earth, the Orb of Vesta; the Water, that of Nep∣tune; the Air, that of Juno;

the Fire, that of Vulcan.

Plato himself, as he is cited by St. Cyril, a 1.27 supposeth God to have quitted, as it were, the care of things on Earth, and to have committed it to the Inferior gods for their diversion b 1.28. It is true, that in four places Plato asserteth a divine Providence, taking care of the things on Earth, even of the least things; and doing it with ease, and being no way prevented by sloth. He doth this in his Tenth Book of Laws c 1.29; in his Poli∣ticus d 1.30; in his Epinomis e 1.31; and in his Phaedo f 1.32: But where he asserteth this, he speaketh it as much of the gods, as of God. And in his Phaedo, after Cebes had affirmed in the singular of God, that he consulted better for man, than man could for himself, and was an excellent Lord; Simmias and Socrates in some sort consenting to him, turn his sentence into the plural of Lords and Gods g 1.33. Julian likewise, though he pro∣fessed the belief of one true God, yet he assigned se∣veral Countries and Cities to the care of several Tute∣lar Gods h 1.34. So we find in Porphyry i 1.35 certain [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or] Gods that were conceived to be Pre∣sidents of Regions; such amongst whom the Govern∣ment of the lower World was parted. The Gentiles in∣deed did not wholly exclude the supreme God, but they worshipped him as one who had not reserved un∣to himself the greatest share of the Government. Hence is it that we find among their ancient Inscriptions, many such as that remembred by Elmenhorstius k 1.36; TO JUPITER THE BEST AND GREATEST [Deity], AND TO THE GENIUS [or Demon] OF THE PLACE. They thought of the supreme Jove, but they seldom thought of him without his Deputy.

Such Philosophy concerning the Lieutenancy of De∣mons is at this day on foot in China. There the Litte∣rati, or those of the Sect of Confusio, own one God l 1.37; and though they do not reverence him with any so∣lemn

worship, (as if he were a kind of unconcerned, Epicurean Deity), yet they have Temples for Tutelar Spirits. The Sect of the Tausi also acknowledg one Great God, and other lesser Ones, that is, Vicege∣rent Demons. The same sort of Philosophy is found amongst the Benjans, in the Eastern India. The Sect of them called Samarath, though it believeth one first Cause a 1.38, which created the World, yet it assigneth to him Three Subftitutes, Brama, Buffiuna, and Mais.

Brama (they fay) hath the disposal of Souls, which he sends into such Bodies as Permiseer [or the su∣preme God,] appointeth for them; whether they be the Bodies of Men or Beasts. Buffiuna teacheth the World the Laws of its God: He hath also the oversight of Provisions for common life, and advan∣ceth the growth of Wheat, Herbs and Pulse, after Brama hath indu'd each of them with Souls. Mais ex∣erciseth its power over the dead.

This looks to me like a Tale of Jupiter, Ceres and Pluto.

This Opinion of the Gentiles, which ascribeth so much of the Government of this World to Demons, as Gods Commissioners in certain Precincts, and as Super∣intendents over Places, Persons, and Things, is mani∣festly contrary to the tenor of the Scriptures. They teach, b 1.39 That God is the great disposer of Good and Evil in all Cities and Places; and that his Providence extendeth to the fall of a little Sparrow, and of a lesser thing than that, an hair of our head. That sheweth us how he used great importunity for the turning of Jew and Gentile from the confidence which they placed in their Genii. This, saith St. Cyril c 1.40, he would never have attempted, if they had been Presi∣dents of his own appointment. His Angels minister before him, but they do not properly govern under him, much less is that true of Superexisting Souls. The

Angels of Graecia and Persia were such Spirits, as did at that time serve his will in that particular employ∣ment. But we have no cogent reason (I think) to perswade us, that they always enjoyed a setled Lieu∣tenancy over those Countries. It was a rash conclusi∣on which Vatablus drew from those Visions of Daniel a 1.41, to wit, that to every Nation was assigned an An∣gel as President over it. The whole of that Discourse in Daniel is a Vision, and a representation of Heaven∣ly things in a Scene upon Earth. And they who make particular application of every circumstance, without due attention to the main design of it, forget that they confound Earthly and Heavenly things, and lay their gross absurdities of fancy at the door of the Spi∣rit of God. Such (for instance sake) would they be who should think from this Vision, that an Angel tou∣cheth Gods Prophets with an hand at what time he in∣spireth them, because Daniel b 1.42 so expresseth him∣self as if it were so done to him; or who should be∣lieve that a good Angel ordained by God to comfort his Prophet, could be detained by an evil one for one and twenty days c 1.43, until he prevailed against him by the assistance of Michael; because the Scripture useth such an •…•…umane Image, and alludeth to the impedi∣ments of good men on earth, who are not equal in power and motion to the ministring Angels, who are quick and vigorous as Spirits or Winds, and flames of Fire.

On such quickness and vigor God serveth his Pur∣poses by the temporary Ministry of Angels; but by Himself still, and not by them as setled Delegates, He dispenseth favours and severities. Accordingly God in∣viting the Jews to renounce their Genii, or inferior Deities and Patrons, [and not meerly to turn from evil Angels, and to apply themselves to good ones;]

promiseth by himself to send them that worldly plen∣ty which they had sacrilegiously ascribed to their Idols. And St. Paul endeavouring to draw the Lycaonians from their Vanities, remindeth them a 1.44 of the testi∣mony which God had given them, of his Providence in sending them fruitful seasons. This if it had been done by Commissioned Demons, the Gentiles might have abated the force of the Apostles argument, which proveth the care of the supreme God by the supplies of outward blessings. The same St. Paul hath left us another Text, most worthy of our attention, in which he confirmeth the Government and the Providence of the supreme God; rejecteth the Lieutenancy of De∣mons, and owneth Christ alone as the Substitute of the Father. Though there be, said he b 1.45, such as are called Gods; though there be many [Superior, and many Inferior Baalim] Gods or Lords; yet to us [Christians] there is but one God, and one Lord Jesus Christ. He is the true God, and Eternal life: He is Gods Vice∣gerent, who is the Everlasting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Father; and not the Platonick Demon called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or that of the Va∣lentinians c 1.46, which together with their Logos made the second Conjugation of their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first whence they came, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mind and Truth d 1.47.

If then God by his Providence dispenseth immedi∣ately Good and Evil; if his care reacheth to things below the Moon (whose Orb some made the limits of it, with equal vanity and boldness; whilst others, with Maimonides e 1.48 allowed a Providence over man, but not over beasts:) If he useth his Angels as ministring, not governing spirits; as messengers of several kinds, and not as Commission-Officers of his Court, and ad∣ministrators of the Affairs of his Kingdom; as the At∣tendants ordinary or extraordinary of his Substitute Jesus Christ, but not as fellow-Viceroys: if he thus far

only useth his Angels, and it may be useth not departed Souls so far as this amounts to; it is plain Idolatry to worship Demons, as did the Gentiles, in that quality of divine Lieutenants. For from them they expect good and evil; them they fear, them they thank. When God sendeth fruitful Seasons, and by them Plenty, they send up their acknowledgments to the Queen of Hea∣ven. When God healeth them, they sacrifice to AEscu∣lapius, as to him that removed their distemper from them. This is a very great Iniquity, and the common grounds or occasions of it are highly unworthy of the true God. For most of them who believe not his im∣mediate Providence, do measure his actions by those of worldly Potentates. They conceive him out of state, to do little by his own person; or out of ease and soft∣ness, to commit the management of his affairs to others, both by temporary command, and by standing Com∣mission. As if the greatest variety of business could di∣stract or weary him, who is Infinite in Knowledg, and Greatness, and Power. Thus St. Cyril a 1.49 judged of

them who substituted lesser Deities under him that was supreme. He thought that they impeached God of Arrogance or floth, or want of Goodness, which envieth none the good it can do.

And Isaiah tacitly upbraideth those who distrusted his Providence, of the like vile opinion concerning him, whilst he saith of the Creator b 1.50, that He fainteth not, neither is weary.

Secondly, The Gentiles were Idolaters through the worship they gave to such Demons as were evil spirits. It is true, that Plato owned no inferior Deities but such as were [by him esteemed] good. He maintaineth this in his Tenth Book of Laws, and St. Austin confesseth it to be his judgment c 1.51. He saith in his Phaedo d 1.52, That none were to be registred among the gods but such who had studied Philosophy and departed pure

out of this life. When he speaketh of Demons who af∣flict men, he is to be interpreted rather of good Spi∣rits executing Justice, than of evil Angels venting their malice. But, whatsoever his opinion was, it is most evident that the generality of the Heathens wor∣shipped such Demons as were morally malignant. And such Porphyry a 1.53 esteemed those Genii who had bloo∣dy Sacrifices offered to them. The Gentiles sacrificed to Devils, to the Powers of the Kingdom of Darkness, which were not only not God, but enemies and pro∣fessed Rebels against him b 1.54. They were in Porphy∣ry's account, Terrestrial Demons; such who had gross Vehicles, and consequently were of the meaner and viler sort of their Genii, and (as they love to speak) sunk deepest into matter. Psellus and Porphyry repre∣sent them as united to a body of so gross contexture, c 1.55 that they could smell the Odors of the Sacrifices, and be fat with the steam of human blood. Lucian in his Book de Sacrificiis, abounds with pleasant [or ra∣ther to them who pity the decays of human nature, with very sad] stories of the Revels of Demons. Whether they were Terrestrial ones or not, I here for∣bear to dispute: but I conclude concerning them, that they were evil. Their nature shews it self by the ser∣vices which they accepted, by the persons whom they have favoured, and by the appearances and wonders with which they sometimes encouraged them. The Rites with which they were worshipped were bloo∣dy, rude, unclean; such as an honest man would be ashamed to observe d 1.56. Porphyry, though a Gentile, hath recorded many of the bloody Sacrifices e 1.57 offer∣ed by the Rhodians, Phoenicians, and Graecians; and he telleth of a man in his time sacrificed in Rome, at the Feast of Jupiter Latialis. The like barbarity was commonly used in the worship of Moloch, and Bellona.

And he must have such a measure of Assurance as will suffer him no more to blush than his Ink, who writes down all the Obscenities used in her worship, whom they usually called the Mother of the Gods. Origen telleth Celsus concerning the Christians a 1.58,

That they had learned to judg of all the Gods of the Heathen as of Devils, by their greediness of the blood of their Sacrifices, and by their presence amidst the Ni∣dors of them, by which they deceived those who made not God their refuge.

And in another place, b 1.59 he proveth this truth out of their own Histories: and he instanceth particularly in their Deity Hercules; and he objecteth against him his immoral love, and that vile effeminacy which their own Authors record. I will not tell over again their foolish stories so very of∣ten told already; but offer to the Reader a Relation of fresher date, out of Idolatrous America.

In Mexico (saith an Author c 1.60 who had sojourned in that City), the Heathens had dark houses, full of Idols, great and small, and wrought of sundry Metals: these were all bathed and washed with blood,—the blood of men;—the walls of the houses were an inch thick with blood, and the floor a foot.—The Priests went daily into those Oratories, and suf∣fered none other but great Personages to enter with them. And when any of such condition went in, they were bound to offer some man as a Sacrifice, that the Priests might wash their hands, and sprinkle the house with the blood of the Victim.

With such Sacrifices no good Angel could be pleased: wherefore the worship of such being an honour done not to God, or his Ministers, but to the Devil and his Angels, who live in perfect defiance of true Religion, is an Idola∣try so detestable, that I have not at hand a name of sufficient infamy to bestow upon it.

Notes

• a 1.1

  Kirch. Oed. Synt. 1. c. 5. p. 118.
• b 1.2

  Ap. Kirch. Ibid. Synt. 3. c. 2. p. 218.
• c 1.3

  Id. ibid. Tom. 3. p. 277.
• d 1.4

  p. 279.
• e 1.5

  p. 2•…•…0.
• f 1.6

  p. 281.
• g 1.7

  p. 282.
• h 1.8

  p. 292.
• i 1.9

  p. 295.
• k 1.10

  p. 344.
• l 1.11

  p. 300.
• m 1.12

  S. Aug. de Civ. De•…•…. l. 8. c. 12. Quod •…•…tiam Platonici, licet de uno ve. ro Deo bene senserint, multis tamen Diis sa∣•…•…ra facienda censuerunt.
• a 1.13

  Tertull. de Animâ. c. 23. p. 280. Doleo bonâ fide Pla∣tonem omnium haereticorum condimentari∣um sactum.
• b 1.14

  Petav. de Trin. l. 1. c. 8. Sect. 2.
• c 1.15

  Porphyr. ap. S. Cyr. contr. Jul. l. 1. p. 32.
• d 1.16

  Id. ib. p. 31. D. E. in l. 4. Philos. Hist.
• a 1.17

  Cyril. Ibid. p. 34. B. C.
• b 1.18

  Porph. Ib. p. 34. C. D.
• c 1.19

  Plato in Parmen. p. 141. Vol. 3.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Et ap. Cyy. l. 1. cont. Jul. p. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• d 1.20

  Anon. de Vitâ Pythag. p. 213.
• a 1.21

  Tertull. de Animâ, c. 18. p. 276.
• b 1.22

  See Ser∣ran. in Arg. Timael Platon. pag. 6.
• c 1.23

  See Sallust. de Diis & Mundo. c. 7. p. 15.
• d 1.24

  See Serran. in Arg. Timaei, p. 5.
• a 1.25

  Sallust. de Diis & Mundo. c. 6. p. 13, 14.
• b 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.27

  Plato ap. S. Cyr. Alex. cont. Julian. l. 2. p. 61.
• b 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.29

  Plato de Leg. lib. 10. Vol. 2. p. 899, 900, 901, 902, 903. 904.
• d 1.30

  Id. p. 273▪
• e 1.31

  Id. p. 980.
• f 1.32

  Id. in Phaed. Vol. 1. p. 62, 63.
• g 1.33

  Id. ibid. p. 63. A.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.34

  Jul. ap. S. Cyr. l. 4. p. 115.
• i 1.35

  Porphyr. de Abstin. l. 1. sect. 57. p. 49.
• k 1.36

  Elm. in Not. in Arnob. l. 1. p. 23. Jovi Opt. Max. & Geni•…•… Loci.
• l 1.37

  Alv. Simed•…•… in Hist. Sin. part. 1. c. 18. p. 86, 87.
• a 1.38

  Mandesto's Travels, l. 1. p. 55.
• b 1.39

  See Isai. 41. 22, 23. c. 43. 11, 12, 13. c. 45. 5, 6, 7.
• c 1.40

  S. Cyr. Alex. cont. Jul. l. 4. p: 124.
• a 1.41

  Vatabl. in Dan. 10. 13. singulae Regi•…•…∣nes habent Pre∣sides singulos.
• b 1.42

  Dan. 10. 10.
• c 1.43

  Vers. 1•…•…
• a 1.44

  Act. 14. 15, 16, 17.
• b 1.45

  1 Cor. 8. 5.
• c 1.46

  See Iren. l. 1. c. 12. p. 86, 87.
• d 1.47

  Vide Iren. passim, & S. Aug. de Haer. in Haer. Val. c. 11. p. 33, 34.
• e 1.48

  Maimon. More Neb. part. 3. c. 17. p. 381, 382, 383.
• a 1.49

  S. Cyril. Al. cont. Jul. l. 2. p. 60.
• b 1.50

  Isa. 40. 28.
• c 1.51

  Aug. de Civ. Dei, l. 8. p. 464. c. 13. de senten∣tiâ Platonis quâ definivit Deos non esse nisi Bonos ami∣cosque virtu∣tum.
• d 1.52

  Plato in Phaedon. Vol. 1. p. 82. B. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a 1.53

  Porphyr. l. 2. de Abstin. Sect. 58. p. 96.
• b 1.54

  1 Cor. 10. 20.
• c 1.55

  A p. S. Cyril. Al. cont. Jul. l. 4. p. 124. See Porph. in l. 2. de Abstin. Sect. 42. p. 85, 86. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [vehiculum aereum, ra∣ther than, pars spiritalis, used by the Translator,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• d 1.56

  See S. Cyril. contr. Jul. l 4. p. 129.
• e 1.57

  Porphyr. de Abstin. l. 2. p. 93, 94, 95, &c.
• a 1.58

  Orig. cont. cels. l. 3. p. 133.
• b 1.59

  Id. ibid. p. 123.
• c 1.60

  Gage in his Survey of the West-Ind. c. 12. p. 115.