also that Epithet; so that it is often us'd, joined with his, or my, and frequently with יהוח and with Christ; and this is a general Name, whether it be taken as expreffive of the Substance which is subdivided into three Parts, or descriptive Names, which each express its Condition, as Fire, Light, and Spirit; or of their Office, as Placers or Disposers of other Things; or they are the Root of Names of other Matter, by Reason of the Dignity of their Office in Matter; or as the Heathens took them for a God, or Gods; or it be exprefsive of the Names, which are also Generals, as Moloch, Malcom, &c. or of the Names of Gad, the Troop or the Hofts, the particular Powers or Effects of their Operations as a Machine, and were each taken for an Attribute or distinct Deity, will be shew'd in their refpective Places, makes no Difference.

Though I shall need no Evidence to fupport or explain the Scripture, as they have introduced a God from a Heathen to make Space, we must shew what this Jupiter was from the Heathens, and that will at the fame Time shew, that this Worship of the Heavens was almost universal.

Kirch.ob. Pamph. &c. "Therefore the
Egyptians

Egyptians signifying the immenfe Obfcurity of the Divine Nature, said that Darkness which is placed beyond ail Knowledge, was the first Principle of all Things. Thence that they might honour it in proper Places, they performed their facred Rites and Ceremonies in fubterraneous Cells, which they called facred Cisterns, and thrice invoked unknown Darkness, that is the Triform God infolded within three separate Cells, which Damafcius a Platonic amongst others, partiticularly takes Notice of. They reckon Darkness the first Principle, which was placed beyond all Knowledge; they thrice invoke Incomprehenfible Darkness."

Gyrald. &c. "We read of Night being worshipped, whom Aratus the Poet calls Archaian Nucta, that is ancient Night, (or as I would render it Night, the Principal, Chief, or Capital) as his Interpreter faith: She had facred Rites paid her according to Hefiod's Opinion, because she was the antientest of the Gods. And to omit for the present what Orpheus and Hefiod deliver, one of whom afferts Night to be the Daughter of Chaos, and the Mother of Light and Day: The other fings a Hymn made to her, with Incenfe, and calls her the Mother of Gods and Men, and the Genesis or Origin of all Things."

Ibid. "The Atlantides, a People of Africa, &e. fay, that first of all the God Ouranes, that is, Heaven, reigned among them; that he married many Wives, by whom he had forty-five Children, parti cularly by Titea seventeen, who were called after their Mother Titans."

i

Bar. Herbert de Relig. Gent. p. 15. Sanchoniathon. His Words are these " Cœlus (i. e. the Heaven, or Air) when he received his paternal Kingdom, took the Earth for his Wife, and begot upon her four Sons, Ilus, who was called Seturn, Betylus, and Dagon.-"

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Gyrald. p. 169. "The Souls and heavenly Minds that preside over the Spheres of this Heaven, or Air, were called by the Gentiles, Urania; that is, celestial Nymphs, whom they also term'd Muses and Sirens; as Plato, Macrobius, and others have faid, and Proclus especially."

Voff. p. 256. "You have in anantient Inscription at Rome dug up from the Mount Cælius, these Words, COELUS, (i. e. the Heaven, or Air) THE GREAT, THE GOOD, THE ETERNAL BEING. In Aldus in Grut's Orthography and Inscriptions, and which is cited by Lord Herbert, Eng. p. 88.

Spencer de Leg. Heb. p. 60. "All the - Sabaists

Sabaists believed the World to be eternal, because according to them the Heaven is God, Maim. Mor. Nev. p. 422. Ibid. Plin. Hift. lib. 2. c. 1. Heaven, the eternal immense Being, &c.”

Pauli Merulæ Cofm. p. 9. "Anaximenes was his [Anaximander's] Disciple and Succeffor, who attributed the whole Cause of Things to the Air, which was infinite in its Nature: He neither denied the Being of the Gods, nor omitted the Mention of them, but believed the Gods to have sprung from the Air, and not the Air to have sprung from the Gods."

Gyrald. p. 9. " Anaximenes, the Son of Euristatus, and himself a Milefian, said, the Air was infinite, and attributed all Causes, to it: According to Augustin, he said, the Gods were of Air; but Cicero writes, that he made the Air itself God, as others did the Æther."

Voffius, p. 219. HERE, (Ηρη) Juno, with the Greeks is the Element of Air, and corresponds with Dis, that is, Jove, or the Æther."

Gyrald. ib. p. 110. " Sanchoniathon in the Phænician Theology reckons Belus among the Sons of Saturn, and asserts him to be Jupiter; the same as Eufebius doth.' Voff. 1. 2. p. 194. "Belus was Cælus

(i. e. the Air) or Jupiter."

Bibl.

Bibl. Max. Patr. Tom. 4. p. 46. "The Perfians and all the Magi that inhabit the Borders of the Perfian Kingdom, hold Fire in cheif, and think that it ought to be preferred before all the Elements: They therefore divide Jupiter into two Powers, transferring his Nature to both Sexes, and representing the Substance of Fire by the Image of a Man, and a Woman. They make the Woman with three Faces, interlacing her with monstrous Serpents.Worshipping a Man the Driver of Oxen, they transfer his Sacra (Religious Solemnities) to the Power of Fire, as his Poet has delivered down to us.-Him they call Mithras."

Gyrald. Ib. p. 9. "Heraclitus, the Ephefian, believed the Gods to be of Fire, as Varro and Augustin report. Origen said, that Fire was intelligent. Simplicius relates Hippafus the Metapontine to have the same Sentiments."

Voffius: Jupiter was not Cælus, (i. e. the Airs) or Uranus; but the Sun together with Cœlus, (or the Air.)"

Just. Lipf. v. 4. p. 184. "Lipfius himself and the Stoicks make him the Great God, the Prince of the rest. - Hear Firmicus, one of the Sect, "Oh! Sun thou best and greatest Being, who possessest the middle

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