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# Title: A Discourse Concerning the True Notion Of The Lord's Supper (shelfmarks Leibn. Marg. 137, Stück 2; Leibn. Marg. 137)
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The Contents.
Further 1o be observed, That many of) oloey of ihe PASanS, their PerIONA-
ihe Pasan Theolozers; Seemed to 50 ret cins and Deilyins the Natures OF chines;
a Strain tigher, they supposine COd not and Tnanimate Substances. That ihc
onely to Pervade all chings, but also to Ancient Poccick Pables of the Codsvere
Behim selE all chings. That the Ancient many ofihem in their sirst and true mean-
lErprian Theoloey ran so hiel, Fvident ins, thus Phytiolozicallr Allesorieal, and
From the Sairicle Inseripeion. A strone not meer HerolosY, affirmed aeainst Lu
Tans hereos in A Ichy lus; as also in Lu-
Can. Neither vas this proper to those,
Scbius. Zeno, Cleanthes and Cherlippus.
Famons for thus AllesOrizine che l’ables
oho held Cod to bethe Soul oEcheWorid, OE the Cods. Chry sippus his Allexori-
but ihe Lanenace also of those other more (zins an Oblcene Dicture of jupiter and
Resined Philo(opheis, Xenophanes, PAr. Juno in SamOS. Plato thouels no L’riend
menides, exc. ihey assirmins Cod, 10 be 1o these Pocticle Fables, yet confesses some
Onc and AII. With mhich aereeth the os them to have contained Allesories in
Anthour of ihe ACelexian Dialosue, ihat ihem: the sae doth also Dionylius II2
Ood is, Onus omnia, One aIl chinss; and licarnaaus: and Cicero likevise, who
that besore thines vere made he did then assirmett, ibis Pertonatines and Deilyine
apenten Hide chem, or Occulely contain ihe Natures OC chines, to have Cllec chc
ihem alI, ichin him (CIE. In lite man-
ner Orphieus.
PagC506, 507
Worid rich Supersticion. P18C510, 512
Acainst Pulebius again, That rhe mhole
This not onely a further Ground of ihe Theology of ihe PASANS, consisted not in
Polyonymy oF One Cod, accordins 10 thus Deityins che Natures OE chines, and
Ihe Varions Manifestations os himsels in Tnanimate Bodies; because he ihut ac-
Phaenomenon in the Pasan TheOlOBY,
IBeir PerTonatins ihe TmaniatE PArIS of
ihc Norid, and Natures OE chinss, and
momledeeth no Animant Cod, actnom-
ledees no God at all, but is a domnrieht
Achcist.
Neither ought ibis Physioloxicat The-
bestomine ihe Names of Gods and Cod- oloey ef ihe PAGANS, ihat consisted in
deltes upon them. Thus Moschopulus be- Pertonatins and Deilyins cheNacuresot
fore cited and ArnObiuS. This Plutarch chines and tmanimate Bodies, 10 be Con-
ihints 1o have been done at first, Metony- fonnded, with ihat Nacural and Philoso.
mically onelys ihe Fffects of ihe CocS, be- phical Theoloey of Varro, Scavola and
ine called GodS; as ihe Bools of Plato,
Plato. And thus far not distiked byhim.
But himself complaineth, that aftermaras,
others, which admitted of no other, but
Animant Oods, and siet as RCally PX.
ilted in Naure: for whieh C ause it vas
it vas carried on further by Superctitions called Nacural, in opposirion 10 the licti
Rclisionicts, and not withont ereat Impi-
CIV. Nevertheless that Tnanimate Sub.
Cances and ihe Nacures oF chines, vere
cious and Phancastiek, Pocrick Ood5.
S. Austiris just Censure aud Condem
Formerly Deispec by ihe AnCienE PasanS, nation of the Pagans, for their thus Theo-
obermise ihan Meconrmically, proved losirins oE Phylioloer, or Pictitionsv
Trom Cicero, Philo and Placo. For they Pertonacins and Dcilyins che Natures
Supposine God, 10 Perracle aII chines, and OF chines.
512, 512
10 be AII chines, did therefore look npon But Thoneh the Pasans did ihus verbal-
every thins as Sacred or Divine; and ly Personate and Deisie Ihe chineS OE Na-
Theologie che Pars OF hc Worid and cure, yet did not the Intellicent amon est
NatureSOF PhinOS; Tirmlarty matine ihem, them therefore acconnt these True anc
Codsand Ooddelles. But especially such Prover Oods. Cora in Ciecro, Thonels
thines, as mberein Humane Ucilicy wes me calt Corn Ceres, and IVine BacChUS,
most concerned; and whicts hac most of vet vas there never any one so mad, a5 10
507, 510 tahe that for a Cod, which hinssels sceds
Lhis property, ibe Physioloxient IHe. upon and devours. The P.8nS really ac
conntect
Nonder in IBeM.