wherein all the reason and philosophy of atheism is confuted, and

26o Thefupreme God de?toted hy ^appellatives. Booic, 1.name for the fupreme God, fometime introduced amongft the Greeks, andderived in all probability from the Hebrew Sabaoth, or Adcnai Tfebaoth, theLord of hrfis (that is, of the heavenly hofts) or the fupreme governor of theworld. Which therefore Jriflopbanes took notice of as a ftrange and foreignt'od, lately crept in amongft them, that ought to be bcanifli'd out of Gnece-,thefe feveral names of God being then vulgarly fpoken of as fo many dill:in6t deities, as fhall be more fully declared afterwards. We fhall likewifeeifewherc fliew, that bePides ZsuV, Uxu alfo v/as ufcd by the Greeks as a namefor that God, who h the fupreme moderator and governor of the wholeworld.That the Latins did in like manner, by Jupiter and Jovis, frequentlydenote the fupreme Deity, and m.onarch of the univerfe, is a thing unqueftionable; and which does fufficiently appear from thofe epithets, that were•commonly given to him, of optimus and maxiiuus, i\\tbeji avd the greatejl ;as alio of omnipotens, frequently bellowed upon him by Virgil and others.Which word Jupiter or Jovis, though Cicero ' etymologize it ajuvando, orfvom Juvatis pater^ as not knowing how to do it otherwife ; yet we may ratherconclude it to have been of an Hebraical extradlion, and derived fromthat Tetragiammaton-, or name of God, confining of four confonants ;vvhofe vowels (which it was to be pronounced with) though they be not nowcertainly known, yet mud it needs have fome fuch found as this, either Jo-Tjah, or Javoh, or 'I;ji) or "'law, or the like ; and the abbreviation of thisname was J«^. For as the Pagan nations had, befides appellatives, theirleveral proper names for God, lb alfo had the Hebrews theirs, and fuch asbeing given by God himfelf, was moft expreffive of his nature, it fignifyingeternal and necelTary exiftence.But, in the next place, we fhall fuggefl", that the Pagans did not onlyfignify the fupreme God, by thefe proper names, but alfo frequently by theappellatives themfelves, when ufed not lor a God in general, bur for the God,.or God y.xT f^ox'''-'* ^"d by way of eminency. And thus o ^li; and ^foVare often taken by the Greeks, not for bia\i tit, a God, or one of the Gsdsybut for God, or the fupreme Deity. We have feveral examples hereof inpaffages before-cited occafionally in this very chapter, as in that of Arijiotk's,Ti' S\i ccv y^iTilov xj £7ris-)i;/,»5? TrXrfj o ftfcf ; What ts there therefore, that can be betterShan knowledge, but only God? As alfo that other of his, that happinefsconfifteth principally in virtue, trw Tivwy.oXc'yoiJ.i^ov r[xTii fxa^rv^i tu Stij p^^outvoK,it is a thing, that ought to be acknowledged by us from the n:;ture of God.So likewife in that of Thales, n^Kr^-Jra.ro-j tt^vtkv J 5-£o?, a.'yvjrjov yx.a- Godis the oldefi of all things, becaufe he is unmade : and that of Maximui Tyrins,naX'Mi .&:(/l TrarcTfj S-Es k) (r.vip;)(^o'jT£? 3-Ey, Many gods, the fons of God, and coreignerstogether with God. Befides which, there have been otl;ers alfo mentioned,which we fhall not here repeat. And innumerable more inftancesof this kind might be added; as th^toi Antiphanes^, 5;io; iSi-A Eojxfy, SiirrifxilovViTcif ::;a^6£rj l^ uni-jf^ S'jvxlai,