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 ...

CHAP. III. Of the Causes and Occasions of Idolatry in the World. (Book 3)

IT hath appeared in the foregoing Chapter, what kind of evil Idolatry is and how it hath spread it self into numberless branches. In this Chapter, my pur∣pose is to proceed further, and to inquire into the Root of it, and to consider from what Causes and Oc∣casions it hath sprung; and on what rotten and irra∣tional grounds it is bottom'd. The general Cause of Idolatry, is the degenerate estate of the Soul, exert∣ing it self in the headiness of the Will, which hurri∣eth men to folly, under the wild conduct of Imagina∣tion and Sense. The Scripture calleth this distemper, The vanity of the mind; and to it it ascribeth the Wor∣ship of Idols. Of such Worshippers St. Paul observeth, a 1.1 That when they knew God, [or had means of knowing him, by the reasoning of their minds, ex∣cited by the beauty, order, and excellence of his Works of Creation and Providence], they glorified him not as God, neither were thankful; but became vain in their imagination, and their foolish heart was darkened. In this estate of moral darkness they mistook, and confounded the Objects they met

with; and honoured the Creature instead of God.

It is difficult, if not impossible, at this distance from persons and things, to tell the causes and occasi∣ons of all their mistakes: Neither could it have been done fully by the wisest of those times. For the love of Idols in some, like that of Persons in others, was an unaccountable passion. That therefore which I here undertake, is not a full, certain, and manifest; but a competent, and probable account.

Those who worshipped Universal nature as an entire Object, or the several visible parts of it distinctly, were led to such adoration, by one more general Cause, and by divers which were more special. The more general cause of the worship of material nature, either in its own form, or in the shapes put upon it by Art, is the natural inclination of the mind in this bo∣dy to help it self by sensible Objects. The substance of God Almighty is not an Object which our mind can comprehend, much less is our acutest sight able to reach it. This Principle many own'd amongst the Heathens. Such were they mention'd by Porphyrie b 1.2 who, that they might signify the invisibility of Gods Essence, painted his Statues with black. Such were the Egyptians, remembred by Plutarch, who did therefore make the Crocodile an emblem of God, be∣cause that creature, by the help of a pellucid mem∣brane descending from his forehead, was able (as they vulgarly conceited) to see with closed eyes, without being seen. Now man living, as it were, in the con∣fines of Heaven and Earth, his coelestial mind being united to a body of gross flesh and blood; his under∣standing receiveth instruction through the gates of the outward senses, and is, in especial manner, assisted by Phantasms which Light pictureth in the Brain. This frame of man rendreth him covetous in his specula∣tions,

of the help of some external and visible Object. And amongst the numerous progeny of mankind, there are very few heads metaphysical enough for that Pro∣verb of the Arabians a 1.3; Shut up the five Windows, that the House may be fill'd with Light. It is the same thing to the vulgar, not to appear, and not to be; and they would therefore have a visible Deity, and one who might in a more bodily manner be present with them. For this Reason, when Osiris was wor∣shipped throughout Egypt, and his living Image was visible only in the superior part of it, the Metropolis of Memphis; the Priests took occasion to set on foot a Schism; and those of Heliopolis would also have a sa∣cred Bull, that their Deity might be as visible and pre∣sent to them, as to the other Egyptians. This Reason the Brachman gave to Monsieur Bernier b 1.4 for the erection of the Statues of Brahma, and of other Dei∣itas or Deities: To wit, That something might be before the eyes of the worshipper, for the fixing of his mind. Of the like temper were the Heathens spoken of by Lactantius in his second Book of the Origine of Error, c 1.5 They were jealous lest all their Religion should be a vain beating of the Air, if they saw nothing present which they might adore.

This Affection then for Sense, this wisdom of the Flesh, is a general Cause of the Worship of material Idols. But they being of divers kinds, have accor∣dingly divers more special Causes.

Such who worshipped Universal Nature, or the Sy∣steme of the material World, perceived first that there was excellency in the several parts of it; and then, to make up the grandeur and perfection of the Idea, they joyned them alltogether into one Divine Being. Thus, probably, did Idolaters: But Atheists also serv'd themselves on this Pretence, as they do at this day,

seldome receding from any profitable Art. Such a one of old, was Pliny, who maketh God and Nature the same a 1.6. And such a one, in these times, is the bold Author of Tractatus Theologico-politicus, b 1.7 who defineth God, the infinite power of matter.

Those who worshipped Nature in the parts of it, were such (as Pliny observeth) who laboured under a weakness and narrowness of imagination. It was his opinion c 1.8, That frail and wearied mortality, mindful of its own infirm condition, distributed Nature into its several parts, that every one might worship that portion of it which was useful to him. Usefulness, in∣deed, was a common motive; And Cicero affirmeth (in his first Book of the Nature of the Gods) That the Egyptians consecrated no Beast, from whence they did not derive some profit. And in his second Book of the same Argument, he citeth it, as the saying of Perseus the Scholar of Zeno, That they were held to be Gods, from whom great advantage accrued to mans life. Nei∣ther is there any name so commonly given, amongst all Nations, to Divine Power, as that which signifieth the Goodness of it. Such is the ancient Kod of the Germans, in the Vocabulary of Goldastus, and their more modern Gott, or God d 1.9 which we have borrowed from them. But Usefulness, though it was a very common motive, yet it was not the only one which inclined the World to Idolatry. For that which ravished with its Beauty [as the Rainbow, worshipped, saith Josephus Acosta, by the Peruvians; though not by those of Egypt who dwelt under a se∣rene Heaven]: That which affrighted with its malig∣nant Power, [as the Thunder, worshipped, saith the same Acosta, by the Yncas of Peru; and by the an∣cient Germans also, who as, Grotius noteth, e 1.10 call∣ed their God of Heaven by the name of Thorn, which

signifieth him that Thundereth]: That which asto∣nish'd with its greatness [as the mighty swellings of the Earth in high Mountains, worshipped here by the ancient a 1.11 Britains]: That, I say, which was beau∣tiful, hurtful, b 1.12 or Majestick, became a Deity, as well as that which profited with its use. Now all these powers being united in the Sun, whose beauty is glorious, whose heat scorcheth and refresheth, and is the cause of barrenness in some places, and in others of fruitfulness; whose motion is admirable, whose Globe of Light appeareth highly exalted; That, of all other parts of the visible World, hath been the cele∣brated Idol.

For other parts of insensible nature, lesser virtues were discerned in them: But their motion, and the cause of it, being either not known, or not consider'd, the Gentiles esteemed of them as such Subjects, in which a coelestial vigor resided. Ignorance of nature was, in them, the Mother of Idolatry; as ignorance in Art was the cause of that admiration amongst the Caribbians, which ascribed the effect of Fire-locks c 1.13 to a Demon. On the same account Garlick and Onions obtain'd the reputation of Deities in Egypt. Of such St. Chrysostom somewhere taketh notice, and of the Apology which they made, saying, That God was in the Onion, though the Onion was not God. By this Onion, they meant not the common and very de∣licious one among them, which they were not forbid∣den to violate, but did daily eat it; but a certain Scilla which poysoned Mice, and had a strange fiery virtue in it, and was called the Eye of Typhon. And I suppose it to be of the same kind with that, of which the juice was used in the Lustration of Menip∣pus in Lucian, when he was initiated into the myste∣ries of Zoroaster d 1.14. It decreased saith [saith

Kircher b 1.15] in the increase of the Moon; and in∣creased in the decrease of it: for the truth of which, let it rest upon the Relato.

Concerning Beasts, Birds, Fishes, and Insects, they, in like manner, were ador'd for their beauty, their beneficial, hurtful, or astonishing properties. They were sometimes worshipped, for these and other such reasons, in the whole species of them: For so Diana, being turn'd (as they feigned) into a Merula, [a Mearl, or Black-bird] the whole kind of them was made sacred, in the quality of her living Statues. Sometimes some one sort of them was worshipped by reason of a particular effect of theirs, esteemed of with high veneration by the World. So the Mice Sminthoi were deified, c 1.16 which eat in sunder the Cables of the Enemies of Troas. Likewise, such li∣ving creatures were worshipped as Beings, which con∣tained in them the Souls of some departed Hero's, Friends, and Benefactors; or which were, themselves, portions of the Soul of the World. Beasts at this day, are upon both these accounts idoliz'd by the Pendets of Indostan d 1.17. And after this manner it is, that they explain the several appearances of their Deity; of which the first, they say, was in the nature of a Lion, the second of a Swine: a strange Cabbala, and such as the Jews themselves will disown.

Touching Artificial things, and lifeless Statues, the more Jgnorant sort worshipped them for their surpri∣zing form, and costly matter. Such the Bramins in In∣dia moved to the worship of the great Idol Resora fix∣ed nigh Jagrenate, which is one of the mouths of Ganges. For they fram'd him very curiously, and set him forth very richly; giving him two Diamonds e 1.18 for his Eyes, and hanging another about his Neck: And of these, the least weighed about Fourty Carats.

Others, not so very ignorant as to think, with the former, that the Deity was Gold or precious Stones; a 1.19 venerated their Images, as the places of resi∣dence of Divine Powers, or perhaps, as their Bodies or Closets; their Temples being their Houses or com∣mon dwelling-places. These were sacred to their Gods, not as shelters of their Statues b 1.20 from Sun, Wind, or Rain (as the Heathens in Arnobius cunningly apolo∣gize) but as instruments whereby they might have their Gods with them, behold them before their Eyes, speak im∣mediately to them, and with them, as present persons, mingle, as it were, their Religious Colloquies.

Many Figures, Statues, and Images were made, at first, for very differing ends. They were made, as Memorials of a departed Child c 1.21, or Friend, or Hero d 1.22: As Remembrancers of a living Friend or Governour, e 1.23 remaining at a distance from us on earth; as Monuments of some great Accidents in the World, and preservers of the memory of things to late posterity; the use (they say) of the Pillars of Seth. Likewise, they were made as Mathematical Instru∣ments, as also as Hieroglyphicks, and mystical Em∣blems; such as a Dog, the emblem of Sagacity; and an Egg, the Hieroglyphick of the material World. The vanity of man, the Imposture of the Heathen Priests, the artifice and splendour of the Statues them∣selves f 1.24; effects, apt to stir up admiration, which followed their setting up, or their remove, or their worship, though arising from other undiscerned Cau∣ses; together with a multitude of feigned stories con∣cerning their original or their discovery: These things inclin'd the World to an opinion, that they were re∣ceptacles of Divinity. Each Temple of the Heathen was like that mentioned by Lucian in his Second Book of true Histories, a Temple of Imposture g 1.25:

And many Images were but the Instruments of Juglers. Some of them were feigned to sweat and move [as those in the great Temple of Syria, men∣tion'd by the Author b 1.26 of the Syrian Goddess]. Some were made very beautifully; and some in such horrid shapes, that they almost affright us in their Pi∣ctures: Such are those Pictures which Lorenzo Pigno∣ria has added c 1.27 to the Book of Cartari, concern∣ing the Images of the ancient Gods. Some were in such manner contriv'd that they seem'd to hold imme∣diate commerce with Heaven: Thus, in the Image of Serapis at Alexandria, d 1.28 a little Window was so framed by Art, that the Sun shone on the eyes, lips, and mouth of it; and that the people believed it to be kissed by that Deity. Some have been feigned to drop down from the Heavens [as those of Troy and Ephesus]: Some to have been transported from place to place, in the Air, [as the forementioned Image of Serapis, said to be translated, in a moment, from Pon∣tus to Alexandria]: And some, by direction of Spi∣rits, to have been digged out of the earth; or to have been miraculously pulled out of the Sea [as the Golden Tripos of Apollo]. And pity it is that such Arts should be used by them who profess the Christi∣an Religion, which needeth no pious frauds for the support of it, but is best propagated, as it was from the beginning, by plain and sincere dealing. But some Roman-Catholicks have, too frequently, imita∣ted the Sophistry of the Heathens; and particularly, in promoting the dangerous worship of our Lady, at Loreto and Guadalupa. It seems, that her Image lay concealed in this latter place, for the space of more than 600 years, till it was, by miracle (as they say), after this manner discovered e 1.29. An Heardsman seeking his strayed Cow, found her at last, but to ap∣pearance

dead. He went about, therefore, to take off her Skin; but whilst he was attempting of it, the Beast, to his great astonishment, did miraculously re∣vive. Then, also, did the Holy Virgin appear to him in glorious splendor, and bid him not fear. And she, further, gave him order to call the Ecclesiasticks of the City, and in her name to promise them, that if they digged in that place, they should find her Image. The poor man fearing they would not believe his report, she promised to enable him with this sign: to wit, That he finding his Child dead at home, should be able, by his word, to raise it to life again before them. This being done, the Image is sought and found (for they that hide, have ill memories if they can't find again); and it is plac'd in a magnificent Temple, and it becomes famous for working Miracles [true as that of its own discovery]. By such Arts as these, the people being induced to think that Images were the dwelling-places of Divine Powers, it was difficult for them that had blind zeal, thenceforth, to suspend their Religious veneration. The like means inclin'd them to worship Beasts or Birds, as shrines and living Statues of some Deity. Thus the Egyptians made the figure of the Bird Ibis the emblem of their Delta, which it seems, by its open Bill it represent∣ed a 1.30; [though my fancy conceiveth not how it could represent the Basis of it] and therefore, under the favour of Schualenberg, it fixeth rather on the Passus Ibidis or Trigon it made at every step. To this they added, That a certain Medicine of extraordina∣ry virtue was found out by those Birds; that a Fea∣ther of them stupified the Crocodile; that they were hatch'd out of the Egg of a Basilisk; that they de∣fended Egypt from the flying Serpents of Arabia. And this was enough, with that Idolatrous Nation, to turn

the bodies of those Birds, and the very figures of them likewise, into Receptacles and Treasuries of Ce∣lestial virtue; and to give Religious honour to them.

Concerning men on earth, the pride and pomp of the great, and the low and slavish dispositions of the mean, begat sometimes the flattery, sometimes the worship of them, as Gods in humane shape. This Honour was arrogated by Nebuchadnezzar, who erect∣ed a mighty Colossus of Gold to no other Deity than himself, requiring sacrifice and Religious adoration to be offered to it: which when Sidrac, Misach and A∣bednego refused to do, he expostulated with them after the manner of an eminent Deity, saying, What God is there potent enough to deliver you out of my hands? Of this blasphemous arrogance there were many instances in succeeding Ages, and that of Alexander cannot e∣scape the common Reader; and he may find too many others in the Book of Political Idolatry, written by the Learned Filesacus. This kind of Idolatry flatter∣ers helped forward, and promoted as much as in them laid, even amongst Christian Princes. They fram'd for them the heavenly stile of [their Divinity, and their Divine Precept:] words said to be used by The∣odosius and Valentinian themselves. a 1.31 Pacatus Drepanius, in his Panegyric to Theodosius the Great, describes the Emperour, as one, from whom Naviga∣tors expect a calm Sea; Travellers, a safe return; and Soldiers Victory. And of Constantine the Son of Con∣stantius, the uncertain Author of his Panegyrick af∣firmeth in deep Complement; That his Beauty was great as his Divinity was certain. But much of this flattery is so gross, that it can scarce be swallowed by the common people, who, in private, smile at their own publick fawnings.

For Spirits of all kinds; men have seen some Appa∣ritions, and heard of more: They have also had no∣tions in the brain, representing to them Images as spe∣ctres in the Air: They have rightly judged the Soul so Divine in its operations, as to superexist: They have seen many external effects, and could not guess at the Cause, or ascribe it with such probability to Nature, as to some higher invisible Power: They have seen appearances in the Heavens; and the very appearances have form'd in their fancy, the counter∣feit Idea of a Spirit. For so the Heathen of the East∣ern India a 1.32 believed the shadow of the Moon on the Eclipsed Sun, to be a black Demon contending with it. Men thus believing, partly from good, and partly from fanciful Reasons, the existence of Demons and Ghosts; and apprehending them, truly, as more spiritual, active, and superiour Beings; it is not to be admired that their weakness ador'd them as dispensers of good and evil here below.

Touching Souls departed in particular; Gratitude deified some, but Admiration put more names into the Calendar. The people were transported by their pow∣er and splendor on Earth, and they thought their Pu∣issance would increase in higher Regions. Souls ap∣peared otherwise to their mind, than Bodies do to the eye, to which they seem the lesser the higher they ascend. And to this end, the Devil was wont to re∣present Ghosts unto the eye or fancy of the Gentiles in vast proportions b 1.33. Such mighty figures Jambli∣chus, where he writeth of the Egyptian mysteries, a∣scribeth to Principalities and Archangels. So that So∣lomon c 1.34 might aptly call the state of the dead, the Congregation of [Rephaim] or Gyants. To∣wards the advancement of the Souls of Heroes in the opinions of the Idolizers of them, much was contri∣buted,

by strange appearances, real or invented, at the time of their death. So the Soul of Paul the Her∣mite was the more divinely esteemed of, because S. Anthony (as they tell us) saw it flying to Heaven a 1.35. So Julius Caesar became one of the Roman gods, whilst a Comet b 1.36 shining for Seven days together, was judg'd to be his Soul receiv'd into Glory. And this conceit they further inculcated, by adding a Star to the top of his Statue. Such Canonization of Heroes hath likewise been promoted by strange effects, done or counterfeited at their Sepulchres; and sometimes by their obscure manner of going out of the World, which the people esteem'd an heavenly translation. Empedocles hoping this way to arrive at Divine ho∣nour, threw himself secretly into the flames of AEtna; but his two Pattens which that Gulf of Fire cast up, discovered his vain and miserable end.

Concerning the Soul of the World, men seeing in all parts of the Creation motion and virtue judged erroneously of the greater World, as they did truly of the lesser world of Man; and made one Soul to be the Sovereign principle which actuated every part of it. And some of the Stoicks c 1.37 esteem'd this Soul as a Form informing the Universe: But the Platonists judged it rather a Form assistant, imagining it unsuta∣ble to its Deity to be mixed with, or vitally united to the grossest subcelestial matter; and to have per∣ception of all the motions of it. This conceit is driven very far by the Indian Cabalists, or Pendets d 1.38. Creation (say those Doctors) is nothing else but an extraction and an extension which God maketh of his own substance, of those webs he draws from his own bow∣els; as destruction is nothing else but a reprisal, or ta∣king back again of this Divine substance, and these Di∣vine webs into himself; so that the last day of the World,

which they call Maperle or Pralea, when they believe that all shall be destroyed, shall be nothing else but such a ge∣neral Reprisal. This conceit, in the superstitious, ma∣keth all things in nature adorable as parts of God: And in the Atheistical it deifieth nothing at all; for at the bottom of this imagination, they think they see not God but Nature. With them a 1.39 Coelum is the material Heaven, Juno is the upper Air, Neptune is the natural cause of water in the Caverns of the Earth, Pluto is the thick Air next to this Globe, and Rhea is the natural cause of showers.

Towards all the Idolatries already mention'd, much was contributed by the figurative expressions of Ora∣tors, especially by their Apostrophe's in the Encomi∣ums of departed Hero's; as also by the elegant fictions of Poets, whose invention hath been justly reputed one of the great store-houses of Idols. And for the Idolatry of Qualities, I know not whence to fetch it so readily as by going thither. For though the first ground of it was the consideration of many of these Qualities, in their eminent degree, as means by which the Pagan Heroes were Deified b 1.40; yet Poetry helped on that cause, by shaping these Qualities into personal Powers, negotiating, as it were, betwixt Heaven and Earth, and conveighing them, as the An∣gels did the Soul of Lazarus, into a more heavenly habitation. Poets design to move, to surprize, to make deep impression on the People. They cannot do this so readily, by proposing abstracted Truths to the mind, as by cloathing them in such Metaphors and Pictures as may affect the brain. Hence it is that they have used such a variety of fictions, in which they have cloathed every thing they say, with the appearances of a Person. Peace, and War, Fame and Justice, have such personal shape and action given to them, as is

necessary for the making a greater impression upon the Hearers. For (to give an ordinary instance in this matter) it doth not so much affect us when a man says barely, that a Kingdom shall want sup∣plies of Bread, as when he describes famine riding towards us pale and meager upon a Sceleton of Man or Beast attended with thousands of such ghast∣ly objects; from whence the uncloathed bones stare upon us, and tell us that we after the dreadful ex∣tremities of hunger and thirst, enforcing us to prey upon Toads and Serpents, upon our Relations, and our very selves, shall become lean, languishing, dy∣ing, as they.

By this transitory view of the Causes and Occa∣sions of Idolatry, so full of folly, error, and mi∣stake, it manifestly appeareth, upon what weak and clay-like feet the Idols stand, which the world hath worship'd with so vigorous a Devotion.

Notes

• a 1.1

  Rom. 1. 21.
• b 1.2

  Porphyr. ap. Euseb. de praep. Evangel. l. 3. c. 7. p. 98.
• a 1.3

  Erpen. Pro∣verb. Arab. p. 2.
• b 1.4

  Bernier in his Letter to Mr. de la Mothe le Vayer. p. 171, 172.
• c 1.5

  Lactant. p. 146. Sed •…•…e∣rentur nè omnis Religio eorum inanis sit, & vana, si nihil in praesenti vide∣ant, quod ado∣rent.
• a 1.6

  Plin. nat. Hist. l. 2. c. 7. p. 4.—Per quae [nempe illa quae ne quidem Deus potest] declara∣tur haud dubi•…•… naturae potentia, id{que} esse quod Deum vocamus.
• b 1.7

  Tract. Theol. polit. c. 6. de Mirac. p. 100. Ed. 2. virtus & potentia ma∣teriae ipsa Dei virtus & po∣tentia; Leges autem & Regu∣lae naturae, ipsa Dei Decreta, &c.
• c 1.8

  Plin. ubi su∣prà. p. 3.
• d 1.9

  Gott a Teut. Gut, bonus.
• e 1.10

  Grotii Pro∣leg. Histor. Gott. & Va•…•…∣dal. p. 21
• a 1.11

  ush. de Pri∣mord. Eccles. Britan. p. 2.
• b 1.12

  Consultwisd- 13. 1, 2, 3, 4, 7.
• c 1.13

  Hist. of the Carib. Isl. p. 272.
• d 1.14

  Lucian. in Necyomantia. p. 159. Ad Tigri∣dem me fl•…•…vium ducens, purga∣vit simul at{que} abster fit, sace{que} lustravit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.15

  Oedip. Egypt, Theatr. c. 〈◊〉〈◊〉. P. 74, 75.
• c 1.16

  Clem. Alex. Admon. ad Gent. p. 25.
• d 1.17

  Berni•…•…rs Me∣moirs. Tome. 3. p. 154, 155, 156.
• e 1.18

  Taverni•…•…'s Travels into India. part 2. l. 3. c. 9. p. 173.
• a 1.19

  Acts 17.
• b 1.20

  Arnob. adv. Gentes. l. 6. p. 192.
• c 1.21

  Wisd. 14. 15, 16.
• d 1.22

  See Mande∣slo's Travels concern. the Pillars of the Japoneses. p. 154.
• e 1.23

  Wisd 14. 17.
• f 1.24

  Wisd. 14. 18. The singu∣lar diligence of the Artifi∣cer did help to set forward the ignorant to more su∣perstition.
• g 1.25

  Luciani ver. Hist. l. 2. p. 403.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.26

  Lucian. De deâ Syriâ. p. 1059.
• c 1.27

  Cart. Seconda parte delle Ima∣gini de i Dei. p. 374, 375, 377, 378, 387, 390, 393, 394, 396, 397, 398, 399.
• d 1.28

  See Kir∣cher's Oëd. AEg. Synt. 3. c. 5. p. 199.
• e 1.29

  See Bzov. ad Ann. 1313. & Hotting. Ec∣cles. Histor. vol. 3. p. 789. See also themirac. discov. of our Ladies Image on Mount Se∣rat, in Aug. Wichman's Sab∣batismus Mari∣anus. c. 5. p. 47, 48:
• a 1.30

  Schualenberg in Aphorism. Hieroglyphic. l. 17. p. 117, 118.
• a 1.31

  By Filesacus who referreth to l. 1. Cod. de sum. Trin. Tit. 1.—Ex Coe∣lesti arbitrio sumpserimus. Though that may be meant of Arbitr. di∣vinum. See Gothof. in 16. Cod. Theod. de Fide Cathol. p. 5.
• a 1.32

  Berniers Me∣moirs. Tom. 3. p. 180.
• b 1.33

  Juven. sat. 13. —Tua sacra & major Imago humanâ, turbat pavidum—Dido ap. Virg. AEn. 4. Et nun•…•… magna mei sub Terras ibit Ima∣go.
• c 1.34

  Prov. 21. 16. Lxx. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.35

  See Martyrol. Roman. in Jan. 10.
• b 1.36

  C. Sueton. In vitâ Jul. Caes. ad fin. p. 70.
• c 1.37

  Seneca, de Be∣nef. l. 4. c. 7. p. 427.—Quid enim aliud est natura, quam Deus, toti mu•…•…∣do & partib•…•…s ejus inserta?
• d 1.38

  Bernier's Me∣moirs, Tom. 3. p. 178, 179.
• a 1.39

  Pornut. de naturâ deorum, p. 1, 5, 6, 7, 8.
• b 1.40

  Lex 12: Tab. Tit. de Rel. Illos quos in Coelum merita vocâ∣•…•…unt, Herculem, Liberum, AEseu∣lapium, Casto∣rem, Pollucem, Quirinum. Et Illa propter quae datur bu∣jusmodi adscen∣sus in Coelum: mentem, virtu∣tem, pietatem, fidem; earum laudum delubra sunto: