see Potter's notes, p. 4, line 16, to the word : metum, add (as a note): Seneca (Quæst.

Natural. B. 2, ch. 42, quoted by Mosh. ad Cudw. vol. 2, p. 74) says: "ad coërcendos animos imperitorum sapientissimi viri judi

-caverunt inevitabilem metum, ut supra nos aliquid timeremus”. p. 7, line 8, to the word: people, add (as a note): A modern itine

-rant arch-hypocrite, Jean Labadie, also maintained that God

occasionally deceives. (vid. Niceron, Mémoires, tom. 18, p. 396). p. 7, note 8, line 16, read: temerariam. p. 9, note 3, line 5, after: 58, add: & Brucker, vol. 3, p. 374. Com

-pare the opinion of Pythagoras, infr. App. 3, p. 2, and of the

Pythagorean Sextus, ibid. p. 9). p. 14, line 1, to: Leo X, add (as a note): Others attribute to Boniface

VIII. this famous sentiment, which, thô it may have been thought by most of the popes, was probably not openly spoken by any of

them (vid. Voltaire, Ess. sur les Meurs, tom. 2, p. 244). p. 14, line 18, after: "Hare”, add (as a note): Dr. Hare, when only

a Dean, made a blunder with regard to one of Mr. Toland's works, which occasioned the publication of a pamphlet entitled “A short Essay upon Lying” (probably in 1720]. The Bibli-otheca Britannica no where mentions this treatise; but, in vol. 4, we find references to the following works. The Rev. Henry Ma-son, in 1624 & 1634, wrote “the New Art of Lying, covered by Jesuites under the vaile of Equivocation". In 1757 there was published anonymously“ an Essay on Political Lying,” which was replied to anonymously in the same year. In 1762 was published “The Progress of Lying, a Satire.” I never saw any of these tracts; but I dare say they merit to be re-edited, and enlarged. An epigraph for them might be taken from the greatest of poets :

“ Praised be all liars and all lies— p. 15, line 23, after “ Temple”, add (as a note): Sir William Drum

-mond, in the preface to his Edipus Judaïcus, says: “These

are opinions which I have no wish of promulgating to the mob." p. 15, line 24, to the word : aristocrats, add (as a note): Their love

of deceiving the vulgar is, no doubt, fully developed, in the two following pamphlets: “A Catechism for the Swinish Multitude, by the late Professor Porson"; and “Politics for the People, or Hog's wash”; published by Daniel Isaac Eaton. In an equal

-ły ludicrous style, but with very liberticide intentions, Mr. Can-ning wrote his “Knife-grinder", a political squib, which shews,

too well, the impossibility of arguing with grown-up ignorance. p. 15, line 26, to the word: politics, add (as a note): Condorcet (in

his Tableau de l'esprit humain, p. 182, Paris, 1822, 12mo.) has dared to say of our constitution (which is the envy of surrounding nations, &c. &c.] that it has no support but national superstition

and political hypocrisy”. p. 17, after: postulat ---", add: Even Christianus Thomasius said :

“ Wise men improve the silly, by taking advantage of the fears which the silly feel towards imaginary powers.” vid. Brucker,

vol. 5, p. 515, No. 102. p. 18, line 12 & 13, read: philosophique p. 18, line 4, after the word: him, add: But unfortunately for his

orthodoxy, he very often argues otherwise, as in his “Reflexions pour les sots" (Mélanges littéraires, tom. 1, p. 48.). His Turkish proclamation, against printing, (cuvr. tom. 40, p. 67–702) reveals one of the grand secrets of universal priestcraft. p. 19, line 17, read: instances p. 20, line 1, read: procession p. 20, line 24, after: of it, add (as a note): vid. Syst. de la Nature,

tom. 3, p. 276–273. The argument is best replied to, at p. 308,

note, ad fin. p. 21, note 3, lin. ult. read : instinct.

In the second Appendix. p. 1, note 3, lin. ult., add: The cause of the above-mentioned appa

-rent digression is explained on reading the title of Kortholt's de atheismo", as published separately in 1689, i. e. nine years before the publication of the entire “ Paganus obtrectator". vid. Walch. Biblioth. Patristica, p. 425; where we read that Adamus Rechen-bergius also wrote a treatise “de atheismo christianis olim à

gentibus objecto". p. 8, line 17, after: 8vo., add (as a note): conf. Voltaire, Essai sur

les mœurs, ch. 73, tom. 2, p. 300, note. See also Hume's Essays, vol. 2, p. 130; thô, in vol. 1, p. 500, note C, we read : “ It is a vulgar error to imagine that the ancients were as great friends

to toleration as the English or Dutch are at present". p. 9, line 22, read: Hegesippus

p. 11, line 27, for: the poets, read: some other French poetsp. 12, note 7, after the word : effect)., insert: Euripides (ap. Plutar.

de Stoicc. repugnantt. p. 1049, F) had said, 2000 years before

them : "το pAICTON ειΠAC AITIACACΘΑΙ Θεογc”. p: 14, line 22, (& in App. 4, p. 20, note *) read: Maréchal p. 15, line 8, read: the imperious Bossuet p. 16, to the end of note 8, add: Moreover,---- Zimmerman drew

up a' very long “ apologia' doctorum virorum atheismi accusato-rum : but only a small part has been printed, and the remainder seems lost. vid. Brucker, H. Ph., vol. 5, p. 547, note i; & vol.

6, p. 904, 905 p. 17, note 10, line 3, after: extinct, add: Giacomo Berengario had,

not long before, been banished from Bologna, on a similar accu

-sation. (vid. Biogr. Univers. tom. 4, p. 236, 237.) p. 18, at the end of note 5, add: Voltaire (@uvr., tom. 12, p. 9,) says of Volf:

“Toi qui prouvas un Dieu, mais qu'on nommait athée." p. 19, after: "word", add (as a separate paragraph): Epicurus (ad Menæc. vid. Diog. Laert. B. 10, ch, 123,) says : ACEBHC Orx'O τογή τωΝ ΠΟΛλώN ΘεόYC ΑΝΑΤρωΝ, ΑΛΛ«σ' TAC των πολλώN AOZAC OEOIC APOCANTW-a sentiment which seems to please most parties : vid. Brucker, H. Ph., vol. 1, p. 1292; & the Syst. de la Nat. tom. 4, p. 127. Nothing can be more extraordinary than the definition given by Apollonius Tyanæus (ap. Philostr. ep. 17, quot-ed by Brucker, vol. 2, p. 152): “ Qui non magus, ille atheus.” The philosophical Emperor Antoninus distinguishes various sorts of impiety, Meditatt. B. IX, ch. 1. Cudworth (vol. 1, p. 180) distinguishes four species of atheism among the ancients: 1. the hylopathic, or Anaximandrine; 2. the atomic, or Democritean;

3. the cosmoplastic, or Stoical; & 4. the hylozoïc, or Stratonian. p. 19, to note 9, add : But'a more precise account of non-atheists is given, section 2, note 28; cuvr. tom. 3, p. 235, 236. .

In the third Appendix. p. 8, to note 4, add: The question is disputed at great length between

Cudworth and his annotator Mosheim (syst. intell. vol. 1, p. 298 305, & 323). Proclus (ap. Cudw. p. 309) says, that, according to Plutarchus Chæronensis and Atticus (the Platonist, vid. p. 273, note] matter had existed (from all eternity] animated by an inor

-dinate soul. Stobæus (vid. Mosh. p. 311, note) seems to say that Atticus and Plutarchus considered harmony to be occasioned by

the two opposite principles. p. 9, note 8, read: -.- and index, art. Deus. Cudworth (who at

-tributes the miracles of this sophist to the Devil) is probably wrong in thinking that the Deity of Apollonius was of a very

superior kind. (Syst. Intell. vol. 1, p. 396, 397). p. 10, after : AYNAMIC , add: Ælius Aristides, who also fourished

under Hadrianus, gives a magnificent description of Jupiter (vid. Cudworth, vol. 1, p. 679), in which he says that Jupiter first made himself. Lactantius (B. 1, ch. 7, conf. B. 2, ch. 8,) seems to say the same of the christian deity (vid. Cudw. vol. 1, p. 622, 623). Iamblichus, relating the theology of the Egyptians (de Mysteriis, B. 8, ch. 2), speaks magnificently of the God who was before the first God. The Emperor Julianus maintained that he had more magnificent ideas of the supreme deity than Moses had (vid.

Cudworth, vol. 1, p. 404). p. 10, place note 10, above note 1; and read; --- 490; Cudworth,

vol. 1, p. 681; & Lardner's works, vol. 4, p. 352. p. 12, begin the 3rd. paragraph, thus : Albeit Varro (as we are told

by St. Augustinus, de consensu evangelistt., vid. not. ad Minut. Fel., p. 145) considered Jupiter as the God of the Jews: “nihil interesse censens quo nomine nuncupetur, dum eadem res intelli-gatur.” Aristaus (ap. Joséph., vid. Cudworth, vol. 1, p. 714) calls Jehovah ZHNA . . . Ano Toy ... ZHIN . In Plutarch's Sym-posiaca (at the mutilated 'end of the 4th. B.) it is argued

that Bacchus is the Jewish God. But Lucanus ... p. 12, to the end of note 7, add: Josephus (contr. Apion. B. 2, ch.

15, vid. Cudworth, vol. 1. p. 723) says of [the Hebrew] god : AYNAMEI MONON 'HMIN rawpiMOC, ongioc AE KAT OVCIAN

AINWCTOC . . p. 13, at the end of note 8, add : But in Mosheim (ad Cudworth.

vol. 1, p. 257, conf. p. 731) Jablonski is blamed for thus taking a local for a national Deity. Albeit Brucker (vol. 6, p. 134, & 143) says Jablonski has sufficiently proved that Cneph, or Cnuph, was

the same as Vulcanus, and the good spirit, creator of the world. p. 13, line 20, to the word : Deity, add (as a note): Yet Simplicius

(in Aristot. vid. Cudworth, Syst. Intell., vol. 1, p. 467) says, that Moses borrowed his ideas of the creation of the world ano MyOwn AryaTIwN.

p. 15, note 1, line 8, after: spherical form to the deity, insert: Sel

-den (de Diis, p. 223) would derive Helagabal from Aghol-Baal, i. e. dominus rotundus. Afterwards (p. 226), Selden refers to Aristoteles, de Zenone & Gorgiâ, for the circularity of the deity.

It seems -p. 15, note 1, line 16, after : circumference no where, insert: Huet

(Alnet. Quæst. p. 105) says, that this definition is attribụted to Empedocles. Voltaire (dict. philos. tom. 3, p. 91) says, that Plato adopted it from Timæus Locrensis: and that it has been inserted by Pascal in the materials now called his “ Thoughts”. p. 16, at the end of the second paragraph, add: Brucker (H. Ph.

vol. 5, p. 835, 836) gives a more precise account of the primary deity of India: "The supreme being is called Barabara Vástou, or the being of beings. He is a seed without a seed, an infinite wisdom, and a light of spirit. He is without blemish. He has an eye in his forehead. He is just, but immoveable and im-mutable. - - - He lies concealed in an infinite and profound ocean. - - - He cannot be adored, because incomprehensible; we ought therefore to adore the minor deities ---'. Brucker

refers this theology to the system of emanations. p. 17, line 23, to the word deity, add (as a note): But in the anony

-mous epistle to the Hebrews, we read (XII, 29): 'O BEOC 'HMWN DYP KATANANICKON. And such evidently was the God of the Iudæans. vid. pentateuch, B. 5, ch. IV, v. 24, & IX,

3.; Isai. X, 17. p. 18, line 8, to the word: Theology, add (as a note): Perhaps

some christians think of the universal Deity, as the ancient Romans did of their own tutelary god, TO APPHTON KAL TO ANNWCTON ACDALECTATHN EINAL COY KAL BEBAIOTATHN opOYPAN.

vid. Plutar., Quæst, Rom., ch. 61, p. 279, A. p. 19, note 8, after: Mayer --- 8vo. add: Moreover Barbier, Dict.

des Anon., tom. 1, p. 359, No. 2926) mentions a “Histoire du diable, traduite de l'anglais (de Schwindenius; par Bion). Ams

-terdam, 1729, 2 vol. in-12." p. 20, note 1, line 5, read: “Perquiramus et nos contra, cur et

vos - - -". B. 2, ch. 76, p. 105. Elsewhere (B. 1, ch. 75) Arnobius says: “Falsa de Christo compingimus; et vos de

Diis vestris - ... Falsitatis arguitis res nostras; et nos ---." p. 21, insert (as a second & third paragraph):

The author of the Clementine Homilies (written in the 2nd. centu-ry) introduces St. Peter, as arguing, that God is all things; that

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