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A64059	A disquisition touching the sibylls and the sibylline writings in which their number, antiquity, and by what spirit they were inspired, are succinctly discussed, the objections made by Opsopæus, Isaac Casaubon, David Blondel, and others, are examined, as also the authority of those writings asserted : which may serve as an appendix to the foregoing learned discourse touching the truth and certainty of Christian religion.	Twysden, John, 1607-1688.; Yelverton, Henry, Sir, 1566-1629. Short discourse of the truth & reasonableness of the religion delivered by Jesus Christ.	1662 (1662)	Wing T3546_PART; ESTC R31870_PART	53,956	102

reply to what had been urged by them The first he takes into consideration is Clemens Alenandrinus a person he knew of variety of Learning insomuch that some part of his Books were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the variety of the subjects they handled and of great antiquity in the Church having flourished and written as 't is thought within 160 years Heloic Chronol pa. 91. or thereabout after the death of our blessed Saviour and finding that he had in sundry places mentioned the Sibylls and their Books particularly in his first Book Strom. Clem. Alexand. Strom. lib. 1. p. 323 B. Edit Paris 1629. p. 304. in which he mentions many of them and among others Phemonoe whom he affirms to have lived twenty seven years before Orpheus who was one of the Captains in the expedition of the Argonauts against Jason for the golden Fleece about the year from the Creation according to D. Simpson 2743. according to Helvicus not so much who by the way tells you Simpson in an that what before was read 27 ought to be 107 as the same Author had before noted in the same Book who had also before mentioned another ancienter then this Phemonoe another later namely Sibylla Erythre● with others whereas D. Blundel contends there was but one and the same person Author of all the Sibylline Books now extant much after Christ Nay farther that he was not ignorant that Pausanias mentions the daughter of Jupiter and Lamia long before the building of Delphos in which place Phemonoe was perhaps one of the first that gave out Oracles though long after the first Sibyll And had farther observed that many verses now extant in the Books we have and other passages therein were mentioned in Heathen as well as Christian Authors That Constantine who was not only a Christian and so by his profession bound to speak truth but an Emperour and so in a capacity by his power to examine all Records and other means by which the truth might be discovered had not only asserted their authority but made it evident that both Virgil and Tully had seen and made use of some passages now in those Books we have He had great reason to believe that some of his Readers would lay more weight upon the judgment of so many grave Writers then to be led away by his bare suspition The passage he first lays hold on is in Clemens Alexandrinus in his sixth Book in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 6. Strom. p. 636. Over and above the preaching of S. Peter Paul the Apostle saith Take unto your selves the Graecian Writers read Sibylla how she manifestly declares one God and the things that are to come That which he replies to this place is very fit to be set down in his own words though they are somewhat long They shall give me pardon by their leave if I say they accumulate one ill upon another Mais il me pardonneront s'il leur plaist si je dis que ils accumulent mal sur mal car s'il ya de la faute a souscrire comme S. Justin a une faussete que l'on n'a peu recognoistre combien doit estre odicux le crime de ce faux tesmoign qui pour tromper Clement Alexandrin les autres Chrestiens a voulu soustenir la supposition des escrits Sibyllins par une pire imposture feindre que S Paul luy mesme leur avoit concilié de l'authorité par sa recommendation Si les bonnes ames ont de la pe ne a souffrir que l'on donne en leur presence les eloges de la pudicite a de louues de bordel qui d'entre les vrais Chrestiens pourra supporter que l'on egale aux prophetes de dieu des hypocondriaques a leurs oracles coelestes des resveries embarassées que l'inventeur d'une si indigne fourbe ose pour la maintenir produtre l'Apostre comme complice de son audace sacrilege On veut n●ant moins que de ce vaisseau d'election soient sorties les paroles rapportées par Clement pour ce que rien de tel ne se trouve en ses epistres on se figure qu'il les a prononcees en ses sermons populairs come s'il avoit este possible a celuy qui a sacrific sa vie par un glorieux martyre l'an 65 de nostre Seigaeur de donner son approbation a une piece pleine de fautes forge de puis l'an 137 c. Blond des Sibylles cap. 5. p. 15. 16. for if it were a fault to give consent with S. Justin to an untruth which he could not know how odious ought the fault to be of this false witness who to the end he might deceive Clemens Alexandrinus and the rest of the Christians hath shew'd himself willing to maintain the supposition of the Sibylline Writings by a worse imposture feigns that S. Paul himself had given them authority by his recommendation If those good souls would be unwilling that one in their presence should commend for chastity the persons hired in unclean houses what true Christian could endure to hear equalled to the Prophets of God and their Prophesies the embroiled fancies of Hypochondriacks and that the Inventor of this so unworthy cheat should dare for the maintenance of it to produce the Apostle as a Partner of his sacrilegious boldness Notwithstanding all this there are that would have these words quoted by Clemens to have proceeded out of the mouth of this Vessel of Election and because no such thing is found in his Epistles they feign to themselves that he spake them in his Sermons to the people as if it were possible for him who sacrificed his life by so glorious a Martyrdome 65 years after our Saviour could give approbation to a piece full of faults and forged 137 years after I ask first who was this false witness whose crime was so odious who was the inventor of that so unworthy a cheat and that durst make St Paul his partner in so sacrilegious a boldnes and that deceived Clemens and the rest of the Christians I am sure there is nothing extant in their Writings that tells you that St Paul made use of them and I think he did not believe any body stood at Clemens his elbow to engage him to father that upon St Paul which he would not own so that it must necessarily follow that Clemens Alexandrinus himself must be the person guilty of this cheat this sacrilegious boldnes to deceive both himself and other Christians Certainly D. Blundel had too much worth to intend any such calumny to this Writer or to affix so ill language of him and I observe it only to let you see how far that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immoderate drawing of all things to the contrary part to serve their ends may mislead wise men after they have espoused the defence of any cause though

to Idolatry but against the false Gods and their worship mentions there the Acrosticks conteining these words JESUS CHRIST SONNE OF GOD THE SAVIOUR Which the Translator of that Book having turned into our tongue I have thought fit to transcribe for the English Readers sake who perhaps will not have the Book by him In sign of doomes-day the whole earth shall sweat Ever to reign a King in heavenly seat Shall come to judge all flesh the faithful and Unfaithful too before this God shall stand Seeing him high with Saints in times last end Corporeal shall he sit and thence extend His doom on souls The earth shall quitely waste Ruin'd oregrown with thorns and men shall cast Idols away and treasure searching fire Shall burn the ground and thence it shall inquire Through Seas and Sky and break hells blackest gate So shall free light salute the blessed state Of Saints the guilty lasting flames shall burn No act so hid but thence to light shall turn Nor breast so close but God shall open wide Each where shall cries be heard and noise beside Of gnashing teeth The Sun shall from the sky Fly forth and stars no more move orderly Great Heaven shall be dissolv'd the Moon depriv'd Of all her light Places at height ativ'd Deprest and Valleys raised to their seat There shall be nought to mortalls high or great Hills shall be levied with the plains the Sea Endure no burthen and the earth as they Shall perish cleft with lightning every Spring And River burn The fatal trump shall ring Unto the world from heaven a dismal blast Including plagues to come for ill deeds past Old Chaos through the cleft Mass shall be seen Unto this Bar shall all earths Kings convene Rivers of fire and brimstone flowing from heav'n These Verses and many others in the Sibylline Books carry in them a great shew of plainness and sincerity so that I could willingly subscribe to the opinion of St Augustine That some of them were Citizens of the City of God were I able to fix upon any person in particular or to satisfie my self that any one of the Books as they are now extant were not a mixture of the Prophesies of different persons She upon whom St Augustine pitches to wit the Sibylla Erythrea if there were truly any one of that Country which to my understanding the words do not necessarily import after she had told you she left Babylon in Assyria she hath these words which I should chuse thus to render Men call me according to the Graecian manner of another Country to wit of Erythrea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S●b Or. l. 3. p. 283. impudent others the daughter of Circe and Gnostus The interpunction of the words favour this construction for if they were thus to be understood Men call me born indeed at Erythre an impudent person according to the Graecian manner of another Country Lact. l. 1. de falsa Relig. pa. 37. Nisi Erythreae quae nomen suum verum carmini inseruit Erythream se nominatam iri praelocuta est cum esset orta Babyloniae There ought to have been a distinction at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be read in a parenthesis that the reference might truly be made beside the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second verse will be impertinent and no Country at all from whence she came is named This I have inserted here because I had in the preceding Discourse so rendred the words without giving any reason and I find some conclude out of this place that one of the Sibylls acknowledges her self born at Erythrea Moreover that Sibylla Erythrea or Cumea upon whom St Augustine pitches was certainly that person whose books were kept in and burnt with the Capitol and from which the Romans fetch'd out all their superstitious follies besides she seems by Virgil to be possessed in the delivery of her Prophesies with that kind of madness and fury usually observed in the delivery of Oracles by Apollo for which reasons of all others of them I should think Sibylla Cumea if the same with Erythrea the most unlikely to be of the City of God which is more likely to be true of her that came out of Babylon and foretold she should be counted of Enythrea Under so great an uncertainty therefore and variety of opinions I think it safest to suspend my own judgment and agree in this conclusian That whether all or any of them were immediately guided by God or what other spirit they spake by yet were they by his power so over-ruled that where in his wisedom he thought fit they could not lye so that the truth they delivered was indeed his though the spirit by which they spake came not from him However this is clear such persons there were such predictions they left which in their due time were accomplished which was all I designed to prove in this discourse Thus Sir have I gone through my intended disquisition of the Sibylls and in it have I hope made it appear That the Arguments produced against them are not of that value to take from them the authority they have been allowed by the testimonies of Justin Martyr Clemens Alexandrinus Theophilus Antiochensis Tempor Chron. An. mun 610. Lactantius who as Temporarius saith was a Priest of the Capitol before his conversion and so permitted to read these Books and many others of the Ancients with innumerable latter Writers amongst whom I cannot forget two very learned Prelates of our own Church Richard Montacute sometimes Lord Bishop of Norwich who hath a particular Excercitation in the defence of them and Lancelot Andrews late Lord Bishop of Winchester who hath these words speaking of the truth of Christianity For the credit of the History it self we know that the Sibylls Oracles were in so great credit amongst the Heathen that they were generally believed Now if they be true w th we have of them as there 's no question but many of them are divers of which we refer to Christ being mentioned in their own writers Virgil Cicero and others it will follow that nothing can make more in their esteem for the credit and truth of the Nativity Life and Death of Christ than their Oracles for we may see almost every circumstance in them Andrews Pat of Catechist Doct. Introduct c. 12. Sect. 3. And by reading these Verses divers of their Learned men were converted to Christianity as Marcellinus Secundanus and others If after all this there remain yet some that had rather believe D. Blundel and some others but of yesterday I shall only add That the thing in controversie is not of faith and that for the truth and certainty of our Christian Religion we have in the undeniable Word of God a more stable and un-erring Testimony FINIS

A DISQUISITION Touching the SIBYLLS And the Sibylline VVritings IN WHICH Their Number Antiquity and by what Spirit they were Inspired are succinctly discussed The Objections made by Opsopaeus Isaac Casaubon David Blondel and others are examined as also the Authority of those Writings asserted Which may serve as an Appendix to the foregoing Learned Discourse touching the Truth and Certainty of Christian Religion Quoniam difficilis est inventu veritas undique nobis est vestiganda S. Basil in Prooemio Lib. de Sp. S LONDON Printed in the Year 1662. The PREFACE Together with the occasion of Writing SIR I Have to my no little satisfaction and delight perused your accurate Tractate concerning the Certainty and Reasonableness of Christian Religion As well against the Atheists of this Age who believe no God at all As the Scepticks and Considerers of our time who before they think themselves bound to believe any thing will first contemplate and by the model of their own fallacious and erring reason judge of and accordingly embrace all Christian Truths that are propounded and recommended either to their Faith or Practice Not that I would be thought to blame the use of Reason in the examination of Divine Truths so as it be still as a Director and Tutor not an absolute King and Governour in what is either above or any way past its reach to comprehend Against both these you have directed this short Treatise and in it insisted on the only right way whereby Gainsayers may be convinced Atheists and Vnbelievers converted That is by Arrows fetch'd out of their own Quiver Arguments drawn from the mouths of their own Writers which they dare not nay cannot with any shew of Reason deny This you have happily done in this short Book and drawn together into one Scheme not only what hath been forced out of the mouths of the Heathens but what the ancient Christians Justin Martyr Clemens Alexandrinus Tertullian Origen Arnobius Lactantius and St Augustine as the later Ludovicus Vives Morney du Plessis with the most Learned Hugo Grotius have gathered together upon this Subject And though I must acknowledge that I think it improper for a Lay-man to busie himself too much in the abstruse and knotty points of Divinity fit only for Casuists and School-men to wade through Yet surely the study of the Historical and Practical parts thereof is not only commendable in but the duty of every Christian so far to look into as his time and abilities will permit For certainly every person whatsoever is bound to be able in some measure to give an account of his Faith and Practice Nay I heartily wish more of our Learned Nobility and Gentry would employ some part of their time and excellent parts upon Subjects of the like nature by which Learning would be advanced the Countrey they live in receive benefit and their own Memory for ever honoured But I shall let this pass Yet because you have had just occasion to insist upon the Authority of the Sibylline Books whose Writings I find questioned by the Learned Pens of Opsopaeus Isaac Casaubon David Blundel and others I have thought fit to offer to your consideration my thoughts upon that Subject and shall endeavour to vindicate them at least so much as concerns Christians from the unjust exceptions urged against them leaving it then to your farther judgment to make use of all or any part of what shall be written as your self shall see occasion CHAP. I. That there were Sibylls whence their Name their Number and the Time of their Living examined THat there were certain Foeminae Fatidicae Women that foretold future Events I shall not go about to prove the Records of all History making it manifest Pausanias tells you speaking of Delphos That one Daphne was appointed by the Earth her self the President of the Oracles in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausanias in Phocicis pag. 320. lin 29. Edit Francos an 1583. And a little after intimates That the gift of Oracles belonged only to women according to the sence of those that recorded events 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 321. l. 6. in Phocicis Neither shall I spend much pains to examine from whence they had their Name whether as Lactantius Lactant. li. 1. de fals Relig. p. 31. Edit Hackii 1660. Montac excer 4. p. 126. in analect Baronius and others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aeolick Dialect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Counsel as if they were Counsellers of God Which I should not so well like whilst it remains questionable by what Spirit they were inspired and that Phrase so far as I remember not used to any other except to him whose name was Wonderful Counseller the Mighty God Our Industrious and Learned Countrey-man Mr William Howell in his Institution Historical a piece well worth the perusal of every man seems to derive them from the genitive case of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howell p. 171. calling them such to whom the Counsel of Jupiter was imparted Or whether the word Sibylla were not the proper name of the first Hom. Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 351 Edit Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Princess of them as Eustathius the learned Bishop and Christian in his Notes upon Homer would have it or lastly as Suidas who saith it is a meer Latine word signifying a Prophetess any of which the Reader may make choice of as it shall most agree with his own judgment But how many in number they were in what ages of the world they lived and how inspired will admit of a larger debate Cornelius Tacitus speaking of them Tac. an lib. 6. pag. 149. Edit Antw. 1627. and their Verses hath these words Vna seu pluves fuere leaving it doubtful whether there were one or more Martianus Capella reckons only two Erophile the Trojan daughter of Marmesus Mart. Capel in nuptiis Philolog lib. 2. Sibylla vel Erithrea quaeque Cumana est vel Phrygia Quas non decem ut asserunt sed duas fuisse non nescis id est Erophilam Trojanam Marmesi filiam Symmachiam Hippotensis filiam qua Erithrea progenita Cumis quoque est vaticinata which he thinks to be the same with Phrygia and Cumaea and Symmachia born at Erithre who likewise gave out Oracles at Cumes and saith particularly they were not ten as was affirmed but only two Erophila and Symmachia Pliny speaks of the statues of three seen at Rome near the pleading Pulpits Equidem Sibyllae statues juxta rostra esse non miror tres fint licèt Una quam Sextus Pacuvius Taurus aedilis plebis restituit duae quas Marcus Messala Plin. nat hist lib. 34. cap. 5. one of which Sextus Pacuvius Taurus restored being Aedile of the common people the other two Marcus Messala These Solinus tells you cap. 7. Polyhistor were Delphica

fuisse proposita Casaub Excer 1. ad appar ann Bar. fo 67. Edit Genev. 1655. how can they stand together if it be true that these and the chief Mysteries of Christian Doctrine were before Moses propounded to the Gentiles Though in answer to this I might tell you that if some of the Sibylline Writings have that antiquity I have already touch'd and shall have farther occasion to speak of and that those of them that are so have those clear revelations of the Mysteries of Christianity it was before it had pleased God to separate the Jewish Nation as a peculiar people to himself but that then all the world made but one Church governed and instructed by the Precepts they had received from Noah and so the same reason to propound those Mysteries to them before Moses as there was after to the Jewish Nation alone Yet I shall chuse to give you my answer in the words of Castalio in an Epistle of his to Maurus Musaeus Anno 1546. as I find it related by Simson in Disquisit de Sibyllis There are some saith he to whom these Sibylline Writings seem too open Sunt nonnulli inquit quibus haec Oracula Sibyllina nimis aperta videantur ideoque ficta putent ab aliquo Christiano ad pelliciendos Gentiles ad Christianis gratificandum Qui autem nimis aperta putant faciunt arroganter sanè qui Deo vaticinandi modum praescribant quasi non ei liberum sit apertè obscurè apud Gentiles apud Judaeos suo arbitratu praedicaere aut quasi non extent in sacris quoque literis praedictiones quaedam clarissimae Sed fateamur sanè Sibyllina Oracula esse clariora Nonne quae Gentilibus de Christo praedicta sunt clariora esse oportuit quòd Mose caetera disciplina carebant quae ●is ad Christi lumen praeluceret ut quod hîc decrat id Oraculorum claritate compensaretur Quanquam non debemu● hae● Oracula ex eâ quae nunc est luce existimare Nam quae nobis post res g●stas notissima sunt ea cùm futura praedicerentur crant obscurissima Si quis ea finixisset profectò obscuriora de industria fecisset ut ante rem gestam scripta his similia viderentur quae sunt in sacrit literis and therefore think them feigned by some Christian to allure the Gentiles and gratifie the Christians But they which think them so deal too arrogantly who prescribe unto God in what manner he must prophesie as if it were not free to him according to his good pleasure to foretell things to come clearly obscurely to the Gentiles to the Jews or as if some most cleer predictions were not extant in the Scriptures Yet should we grant that the Sibylline Oracles are more clear ought not the revelations to the Gentiles of Christ to be so who were destitute both of Moses and the rest of the Jewish Discipline which might to them have been as a light to lighten them to Christ that so what was otherwise wanting might be recompensed to them by the perspicuity of the Oracles themselves Neither ought we to take estimate of them from that light that now shines amongst us For what is to us most notable who live after the things fulfilled might to them to whom they were foretold as future be most obscure If any man had feigned them certainly he would on purpose have made them more dark that they might have seemed to have been written before the thing accomplished and have more resembled those of the Holy Scriptures Thus far he But I ask Were they indeed so clear What means Lactantius then that tells you They are confused and mingled so together that though they were many Et sunt singularum singuli libri qui quia Sibyllae nomine inscribuntur unius esse creduntur suntque confusi nec discerni ac suum cuique assignari potest Lact. lib. 1. fol. 36 37. Ed. Hack. 1660. yet they seem the works of one body and are so that every ones proper work cannot be assigned And Procopius in his first book of the Gothick Wars saith That they tell not all from the beginning nor observe any harmony or order in their discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Proc. bel Got. lib. 1. and that for that reason 't is impossible for any man whatsoever to understand them before the thing foretold is accomplished To which may be added that we are in all likelyhood beholding to those that gathered together and set in order what we now have for their plainness who have joyned to the same time and place things that seemed to them of like nature which might at several times and perhaps by several persons distant enough in time be delivered Furthermore things as clear have not been understood That of Balaam quoted by the Author of the foregoing Treatise That of Isaiah A Virgin shall conceive a son and his name shall be called Immanuel extreamly clear in the literal sence and yet not understood by the Jews when foretold nor believed when fulfilled If the Sibyll names her Name the Prophet names his and leaves out hers and both name the Town Bethlehem though the Scripture indeed do it in another place Mr. Howel tells you of an Oracle that said Howel Instit Hist p. 787. A Temple dedicated to Bacchus should stand donec Virgo peperit till a Virgin should have brought forth upon which the Heathen called that Temple eternal because they deemed it impossible for a Virgin to conceive and the thing not understood though true in the literal sence and fulfilled at the preaching of our Saviour A second Objection insisted on by Isaac Casaubon Object 2 is drawn from the practise of the Primitive times who as he tells us were wont to esteem it as a great atchievement among themselves if they could by their own figments and officious lies help out the truth Postremo illud me vehementur movet quòd videam primis Ecclesiae temporibus quam plurimos extitisse qui facinus palmarium judicabant caelestem veritatem figmentis suis ire adjutum quo facilius nova illa doctrina a gentium sapientibus admitteretur Officiosa haec mendacia vocabant bono finc excogitata Casaub excer 1. ad app ann Bar. p. 67. Ed. Gen. and make the new Doctrine with more ease to be received hy the Gentiles from which fountain he supposes have proceeded a great number of books under the Apostles and other specious names c. I deny not but some spurious things have been anciently vented in the Church as you may see in Eusebius and others to what end done I will not now dispute which might by obscurely and appear some years perhaps ages after when the cheat could not so easily be discerned but that the Fathers should in their disputations against the heathens insist upon what they knew was false money and make themselves guilty by pious frauds and

Midas might as well receive his name from the River as that from him except you like better to believe this verse foisted in by some late Writer who remembring that Celaene was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tradition of the Arks resting there thought by this means to explain the Oracle but indeed corrupted it A misfortune like to it I have before shewed you happened to the text of Justin Martyr For if that verse be left out the sense of the Oracle is no more then that in the Continent of black Phrygia there is a long and arduous Mountain called Ararat upon whose high top the Ark rested But D. Blond cap. 3. p. 9 Blundel will not thus give us over but tells us that this very person discovers her self to be a Christian and that she compiled this her Rapsodie between the years after Christ 138 and 151. that is between the time of the death of Adrian and that part of the Reign of Antoninus when Justin Martyr presented his Apology The words referred to are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Lib. 8. p. 403. We therefore that are sprung from the holy and heavenly generation of Christ c. By which words saith he she evidently manifests her self to have lived after Christ Though I might accommodate many answers to this place and tell you that all persons whatsoever that have been saved were regenerated by Christ whether exhibited or to be exhibited and that future things are often declared as past Yet since it is not my task to justifie all things in those eight Books to be as ancient as the flood but only to shew 't is possible some things therein might I shall not contend with him about it so as on his part it might be as equally conceded that there were more Sibylls then one which I find him very hard to be induced to as you may see in his seventeenth Chapter at the end Blond cap. 17. p. 78. where he saith all the eight Books which we have were written by one and the same hand I confess very pertinently to his purpose had he proved it but contrary to the sence of all the world before him except by writing he understand composing and setting in order the works of many persons which probably might be the labour of one and the same person according to the custome of the Eastern Countries at this day as I am informed by a Learned Divine that hath travelled in those parts where their manner is to gather together the wise sayings of their Progenitors who ever they were without any order or consideration of time or other circumstance and so transmit them to posterity indeed as a Rapsody or disjointed things that have no necessary connexion or dependance one upon another and yet all or much of them very true That these Writings of the Sibylls may have had their share in this fate as to some particulars therein I think probable enough but that will not serve to impugne the authority of them all Object 8 Another Objection urged by D. Blundel against these Books is taken from their direct contradiction of the Holy Scripture Genes 7.11 Genes 8.14 for whereas Moses tells you that Noah continued in the Ark from the 17th day of the second moneth to the 27th day of the second moneth following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibyl Orac. lib. 1. p. 183. the Authour of this work plainly saith that Noah went out of the Ark the eighth person after he had fulfilled forty and one days in the waters according to the will of God If this learned man had as much endeavoured to have gathered Arguments for the asserting the truth of the Sibylline Predictictions Answ as he was curious and diligent to heap up all imaginable matter that could be found out any way to impugne their authority he might from this place have found out as well reason to believe them true as by it conclude their falshood for he could not but see that the History of the flood is told almost directly like to that related by Moses in Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sibyl Orac. lib. 1. pag. 179. The opening the flood-gates and cataracts of Heaven of his opening the roof of the Ark of his great fear of the endless extent of the waters of the earths being covered and drowned by them many days and of the terrible face of the Heavens during that time She then tells you the story of the first sending out of the Dove her return then the sending her out the second time her return with an Olive branch in her mouth After this the sending forth the Raven who returned not And before the first sending forth the Dove tells you of some remission in the air after the earth had been watered with the rain many days And after this and the first return of the Dove his remaining in the Ark more days And much more to that purpose all which could not probably be performed in the space of 40 or 41 days in which time 't is scarce imaginable either how or from whence so great a bulk of water could come as was sufficient to cover the whole globe of the earth so high as to be enough above the highest mountain upon the face of it that all the Inhabitants might be drowned had not the immediate hand and power of God intervened to effect it Insomuch that no Impostor whatsoever except he had been more foolish then false would have transcribed a story out of Moses with circumstances comprehending some length of time in their performance and at last contradict his own relation in a matter which lay directly before his eyes and impossible not to be detected We may therefore with more reason believe this relation not to have been taken out of Moses but rather to have proceeded out of the mouth of her that was in the Ark with Noah which being no way prophetical but historical may admit of a greater latitude and lead us to conclude the Writer whoever she was pitched upon some considerable or notable period of 41 days in which they were in the greatest danger Let us therefore see if we can any way discover when this was Moses saith Genes 7. Gen. 7. v. 11. That on the seventeenth day of the second moneth when Noah and all his Family with the creatures were in the Ark and that the Lord had shut up the door upon them that the fountains of the deep were broken up and the cataracts

of Heaven opened and that it rained upon the earth by the space of forty days and forty nights This certainly was the period aimed at by the Sibyll who might well call it 41 days reckoning the day they all or some of them entered into the Ark before the rain fell for one and Moses only reckoning the time whilst the rain was falling during which time they might well be said to be shut up by the Lord as well for their defence against the impetuosity of the weather and waves which shook the ribs of their wooden habitation as the violence might have been offered to it both by men and beasts before the waters had force enough to raise it out of their reach or depth enough to drown them All which time if we believe the Eastern Traditions Noah and his Sons kept a solemn Fast taking meat but once a day as I find it in Gregories Opuscula p. Catena veterum praecipuè Orientalium in Pentateuchum Arabicè M.S. in orchivis Bibliot Bodl. 28. out of the Catena Arabica And Noah was the first who made the 40 days holy or instituted the Quadragesimal Fast in the Ark. The words thus explained are fully consonant with what is recorded in Scripture the many days mentioned by the Sibyll comprehending all that time definitively set down by Moses till their going out the 41 containing only those in which they fasted and were in continual horror and fear of death which they might truly say to have fulfilled in the water being environed with it both above their head and beneath the soles of their feet So that this Argument is so far from standing D. Blundel in any stead that it much serves to confirm not weaken their authority In the ninth place he urges Object 9 that they countenance the fable of the Titans as if it were true the opinion of the Chiliasts as to the re-building of Jerusalem That much concerning the Titans or Giants as their story is related by Poets Answ may be sabulous I shall easily grant but that what is urged by the Sibylls concerning them is also so D. Blundel hath not proved They are mentioned in several places in the Sibylline Writings First in the first Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. p. 184. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. p. 204. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. p. 232. From all which places there is no more imported then that God would at last execut judgment upon those Titans or Giants whom the flood had devoured who were a wicked generation Prov. 21.16 The man that wandereth out of the way of understanding shall remain in the Congregation of the dead as we render it in the Congregation of the Rephaim in the Original See Mead in Diatrib upon Prov. 21.16 which word by the Septuagint is always rendred Giants Titans or the like So that I see nothing to be excepted against in their Writings or to accuse them as fabulous for calling the Inhabitants of the old world Titans That which he calls the Haeresie of the Chiliasts he could not be ignorant had received learned Supporters both in ancient and modern times Whether what ever hath been hitherto urged in their defence be confuted remains yet sub judice certainly those which believe the Jews shall yet once more be graffed into their own Olive-tree will not think it unreasonable that Jerusalem may be again as famous in the profession of Christianity as it hath formerly been of Judaisme D. Object 10 Blundel farther objects That those Books make Adrian the Roman Emperour that succeeded Trajan by whom he was adopted as some say to have strangled himself which was in no sort true Adrian was not indeed strangled Answ as the words in the Sibylline Oracles import which are as follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibyl Orac. lib. 8. p. 367. The sence of them is that when fifteen Kings had subjected the world to themselves from the East to the West one should arise wearing a white helmet having a name almost of the Sea overlooking the world with his polluted feet that gathered and spent much money skilful or making use of all the Mysteries of Magick c. After the interposition of two or three verses she saith then shall be a lamentable time because he perished by a halter This person though no body is particularly named is commonly taken to be Adrian both because he is the fifteenth from Julius Caesar his name seems to resemble the Adriatick Sea and that he made use of Magick spells for the curing his disease of which Xiphilinus tells you he was once by the help of Magick recovered Xiphil Epit. Dion p. 360. lin 29. but after fell again into the same whereof he miserably dyed after he had in vain implored death from the hands of his servants but could find none to afford it him The difficulty of this place is easily reconciled by admitting an easie mistake in the Transcriber by putting an n in the place of a b for if we read the Verse thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is then true according to the story that a dropsie should destroy him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a drop of water or a tear and in poesie may especially in aenignatical or prophetical speeches denote a dropsie Some other Objections D. Blundel hath gathered together touching some Geographical mistakes some doubts concerning Gog and Magog concerning Antichrist and such like to which satisfaction might be eafily given but I rather forbear being perswaded that no man that is in some measure satisfied with the answers given already to the most material Objections of which I have pretermitted none but will easily satisfie himself as to the rest in that Chapter But having gone thus far and seen the strength of D. Blundel as an opposer we shall in the next Chapter consider him as an answerer and see if in that he succeeds any better CHAP. VI. The Opposition made by D. Blundel to the Authorities and Quotations of the Ancient Writers in favour of the Sibylline books and his answers to them weighed THis Learned Divine and great Reader of Authors both Christian and Heathen having left no stone unmoved which could any way serve his turn to the overthrow of these Writings yet at last could not but see the Authorities of so many Writers of great Antiquity and for many hundred years together which had decurrently made use of the Testimonies of the Sibylls for the confutation of their Adversaries would still remain like so many thorns in his feet he thought it very necessary to say something in