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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28402	A treatise of the sibyls so highly celebrated, as well by the antient heathens, as the holy fathers of the church : giving an accompt of the names, and number of the sibyls, of their qualities, the form and matter of their verses : as also of the books now extant under their names, and the errours crept into Christian religion, from the impostures contained therein, particularly, concerning the state of the just, and unjust after death / written originally by David Blondel ; Englished by J.D.	Blondel, David, 1591-1655.; Davies, John, 1625-1693.	1661 (1661)	Wing B3220; ESTC R38842	342,398	310

say Grey-haired shall reign who shall derive his Name Adrian from the Adriatick Sea There shall be another Person absolutely good who shall know all things that is to say Antoninus the Affable and under thee O most Excellent and best of men who art Brown-haired and under thy Branches to wit Marcus Aurelius and Lucius Verus will come the time of the accomplishment of all things Three shall reign and the third shall have the government after all the rest And elsewhere speaking to Rome he says After that three times five Kings that is to say Julius Augustus Tiberius Caligula Claudius Nero Galba Piso Otho Vitellius Vespasian Titus Domitian Nerva and Trajan shall have reigned in Thee and subdued the World from East to West there shall be a King with an Hoary head taking his Name to wit Adrian from the Sea Adriatick c. Besides him there shall reign to wit Antoninus Marcus Aurelius and Verus under whom shall be the last of Times and by the Name they all shall have of Antoninus fill the Name of the celestical God to wit Adonai whose Power is now and will be for ever CHAP. V. A Refutation of Possevinus concerning the Time when the Sibylline Writing came first abroad IT must therefore of necessity follow that the Impostour who to draw up Catalogues of the Emperours had borrowed the Name of the Sibyl put that Cheat upon the World since the year 138. let us now see how long after Possevin in his Apparatus Sacer upon an imagination that he speaks of the second Conflagration of the Temple of Vesta makes him live after that Accident and thereupon is mistaken in four several respects For First he makes an ill concurrence between the year 199. with the Empire of Commodus Assassinated the 31th of December 192. Secondly he no less unjustly assigns the Conflagration of Vesta's Temple in the year 199. since that according to Dion in his seventy second Book Herodian in his first Book and Orosius in the sixteenth Chapter of his seventh Book it happened toward the end of Commodus's Reign who left this world seven years before To which may be added that Eusebius whose Authority he notoriously abuses determines the time of that ruinous Accident affirming it to have happened in the third year of the 242. Olympiad and the twelfth of Commodus which concurr onely with the 191. year of our Saviour Thirdly When he designs the three Successours of Adrian omitting Verus taken into Partnership of the Empire by Marcus Aurelius he reckons in his stead Commodus on whom the pretended Sibyl neither thought nor could have thought since she writ her Poem above fifteen years before the Birth of that Prince which was on the thirty first of August 161. and above thirty years before his association in the Empire happening on the twenty seventh of November 176. Fourthly Though the Authour of that Romance might have spoken somewhat of the Conflagration of Vesta's Temple since that upon the very account of his having supposed that Rome should be burned in the year after its Foundation 948. concurrent with the year 195. of Christ and the third of Severus he would insinuate that all the Temples of that City that of Vesta among the rest should be consumed by Fire and could not as being dead before either see the Conflagration of it or according to his own Hypotheses say that he had seen it yet how after he had measured the duration of Rome by the Lives of Antoninus and his two Adopted Sons Marcus Aurelius and Verus shewing thereby he writ in their Times and consequently before the year of Christ 160. could he have been in a capacity to speak of commodus who was born the last of August 161. five Moneths and twenty four days after the Death of Antoninus and affirm he had seen the second Conflagration of Vesta's Temple which came not to pass till the year 191. and the twelfth year after the Death of Marcus with whom he seemed to imagine that Rome and the whole World should perish For instance in the third Book page 27. he had written that Rome should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a Village which he had done in imitation of the Apocalyps Chap. xvii Verse 16. and Chap. xviii Verse 8. and Chap. xix Verse 3. openly threatening it with a final destruction by Fire saying in the second Book page 14. Rome's seven-hill'd People God shall shake And Fire of much Wealth shall destruction make Snatch'd up by Vulcan's ravenous Flames And page 20. By a sad Fate There shall be three will lay Rome desolate All men shall in their Houses be destroy'd By Cataracts of Fire from Heav'n And in the fifth Book page 40. Surrounded with a burning Fire go dwell In the dreadfull aboad of lowest Hell And in the eighth Book page 58. To Naphta thou Bitumen Sulphur Fire reduc'd shalt be But Ashes to be burnt t'eternity Nay that there should not be the least difficulty as to what concerns the Time of that Catastrophe he had declared himself in these Terms page 59. Thou shalt compleat Three times three hundred years and fourty eight Of thy Name then the Number being past Thy wretched Fate shall Thee surprize in haste That is to say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the Letters produce the Number 948. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 800. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. But could he without being ridiculous and passing for a Fool brag that he had survived those under whom Rome and the World should come to its Period but also that he had been Spectatour of an Accident which but four years preceeded the day he had assigned for that utter desolation Or could he with any countenance have acknowledged that he had out-lived the Time which he had assigned for the determination of the Empire and the Universe But he hath not shewed himself so much a Fool as a confident Impostour and his words which Possevin thought might be applied to the second Conflagration of Vesta's Temple relate onely to the final Destruction of that of Jerusalem which he calls the Amiable House the Guardian-Temple of the Divinity an Elogie which could not be given the Temple of Vesta by him who undertook to dispute against the Idolatry of the Heathen for the worship of one God Besides the Remark which Possevin makes of the Authour of the second Conflagration of that Temple which the Counterfeit Sibyl meant saying That he had with an impious hand attempted clearly discovers that he reflected on the Hand of that Infidel Souldier who had fired the Temple of Jerusalem and was declared impious by the Judgment of Titus General of the Romane Army For the Counterfeit Prophetess might well brag of the sight of that horrid Accident since it had happened in the year of our Lord 76. sixty eight years full before the reign of the Antonini under whom she writ though

by their own Devotions or those of their surviving Friends have the honour of rising if not the first at least before the expiration of the thousand years And thence takes occasion to exhort the Husband that hath lost his Wife not to propose to himself any change of condition but affectionatly to preserve the remembrance of his deceased Consort and to do upon her account all possible Offices saying e Pro anima ejus orat refrigerium interim adpostulat ei in prima Resurrectione consortium c. He prays for her Soul and in the mean time wishes her by his Prayers refreshment and a society with her in the first Resurrection as if he had said Let him wish that she be of the num ber of those who shall rise again during the thousand years of the Saints in Jerusalem and that in expectation of that Resurrection hastened by his Prayers she might receive those consolations from God which should refresh her Soul languishing in expectation of her Happiness CHAP. XXII The Sentiment of St. Ambrose brought to the Test ACcording to this Pattern was drawn the Antient Gothick Liturgie containing these words Quiescentium animas in sinu Abrahae collocare dignetur in partem primae Resurrectionis admittat per Dominum nostrum Jesum Christum c. That the Lord would vouchsafe to dispose the Souls of those that rest into the Bosom of Abraham and admit them to a participation of the first Resurrection through Jesus Christ our Lord. It might seem and there want not Great men who have thought so that St. Ambrose was of the same Sentiment when closing up his Funeral Oration upon the Death of Valentinian the Second he writ in the year 392. Te quaeso c. I beseech thee Sovereign God that by an hastened Resurrection thou wouldest awake and raise up these most dear young men Gratian and Valentinian so as that thou recompense by an advanced Resurrection the course of this life which they have terminated before it was come to its perfection as if by the hastened or advanced Resurrection which he desired he had meant the first Resurrection which the Millenaries imagined to themselves and had begged it as well for Gratian who was born on the eighteenth of April 359. and had been murthered twenty four years four Moneths and seven days after that is to say on the twenty fifth day of August 383. as for Valentinian whose birth happening on the eighteenth of January 370. had not preceeded his death falling on Whitsun-Eve May the fifteenth 392 but twenty two years three Moneths and twenty seven days upon which account he called them both Young men and bemoaned them that the course of their Life had been cut off before its maturity and just perfection But neither the Expression of Resurrectio matura c. Hastened Resurrection upon which this Imagination was grounded does necessarily imply any thing whence such a Conceit might be induced nor can the Explication which St. Ambrose made of his Faith nine years before permit it For in his Treatise concerning the Faith of the Resurrection writ immediately upon the Death of his Brother Satyrus which happened on the seventeenth of September 383. supposing that the sound of many Trumpets shall awake the dead at the Last day he hath this Discourse absolutely incompatible with the Opinion of the Millenaries Adverte juxta Typum Legis ordinem Gratiae c. Consider according to the Type of the Law the order of Grace When the first Trumpet shall have sounded it gathers together those towards the East as the Principal and Elect. When the second those who are nearest in point of Merit such as being scituated towards Libanus have forsaken the vanities of the Nations When the third those who tossed as it were in the Sea by the Wind of this World have been overwhelmed with the Waves of the present Time When the fourth those who could not sufficiently soften the hardness of their understandings by the Precept of the spiritual Word and are for that reason called Those towards the North for Boreas according to Salomon is an hard Wind. Although therefore all shall be raised again in a moment and the twinkling of an Eye yet are all raised according to the order of their Merits and thereupon those shall be raised first who by an early Advancement of Devotion and a certain dawning of Faith have entertained the Raies of the eternal Sun rising upon them as I may justly instance according to the Tenour of the Old Testament in the Patriarchs or according to the Gospel in the Apostles But the second are those who quitting the Custom of the Nations are passed from the sacrilegious Errour to the Discipline of the Church and for that reason those first are of the Fathers those next from among the Gentiles This Discourse of St. Ambrose is an allusion to the Ordinance contained in the tenth of Numbers concerning the Assembling of the people of Israel and he applies to the Resurrection of the Dead what is said of the calling of those who possessed the Quarter towards the East Secondly Of those who were Quartered towards the South and as it was in his Translation towards Libs which he mistaking confounded with Libanus making for want of reflection a Mountain of a Wind and changing the South-Quarter whence Libs blows into that of the North on which side Libanus is in respect of the Desart Thirdly Of those who were disposed towards the Sea Fourthly Of those who were towards the Quarter of the North or of Boreas And as he applied the calling together of these several Quarters to the last Resurrection so he acknowledged withall it should be general and that all should rise not onely the same day but in the same moment Which Assertion of his was grounded on the express Declaration of Saint Paul in his first Epistle to the Corinthians and absolutely destroyed the Hypothesis of the Millenaries who believed there would be two Resurrections one preceding the other by above a thousand years but he supposed that in that moment of the general Resurrection there would be several divisions and a certain precedence of order among those Divisions according to the dispositions of each of them Next he pretended that the first Class of those that were raised should be that of the Patriarchs and Apostles who had never been infected with the Sacrilegious Errour of the Gentiles but were come by an early advancement and as it were at a start into the light and in that he also opposed the Errour of the Millenaries who imagined that the Patriarchs were risen with our Saviour that the Apostles and others of the most Eminent among the Saints should rise when according to their Opinion he should come to establish a years●t ●t Jerusalem and the rest of the Dead after the determination of the thousand years at the last Day When therefore he desires for Gratian and Valentinian

it seems to be sufficiently pestered with Pelagianisms if Primasius Bishop of Adrumetum had not almost wholly Copied it into his own even that very Passage where that man whoever he were Contemporary of St. Augustine interpreting the words of St. Paul ordering him that spoke in a strange Tongue to be silent in the Church and to speak to himself and to God when there is not any to interpret writes Let him prudently keep it to himself and to God that he hath that grace And upon these words The Spirits of the Prophets are subject to the Prophets he adds He who hath the spirit of the Prophets is subject to the other Prophets by the society of Grace whereby he is not jealous that another should Prophecy when it is revealed to him By Theodoret Bishop of Cyrus who upon these Words The Spirits of the Prophets are subject to the Prophets declares That the Gifts are called Spirits By Primasius Bishop of Adrumetum who concludes from the same place That The Spirit of Humility and Charity ought to be in the Prophets because God is not the Authour of Pride and Dissension who dwells not in them but of Peace because the things they Prophecy are known to them And from the last Verse of the same Chapter He who is a true Prophet no doubt knows and stands not in need of admonition or reproof because he judgeth all things yet he himself is judged of no man By Remy Arch-Bishop of Lyons confounded by Villalpandus and others with St. Remy of Rheims when having read the Text of St. Paul in the Singular number The Spirit of the Prophets is subject to the Prophets he observes That The Holy Spirit is after a certain manner subject to all the Saints for that it forces them not of a sudden to break forth into speech as the evil Spirit doth in Possessed Persons and Lunaticks but leaves them at liberty to speak or be silent Then adds Otherwise if we read in the Plural Number The Spirits of the Prophets are subject to the Prophets we must understand by Spirits the Gifts of the Holy Spirit that is to say the Tongues the Virtues the Casting out of Devils the advice of Wise men Now these Gifts are in such manner subject to the Elect that when they please they exercise them and when they please they keep them as it were concealed By these Words is given us to understand that although many Doctours were together who knew by the Holy Spirit what they ought to say yet are they not always so compelled by the Holy Spirit but that one being silent the rest may also be silent By Oecumenius who inserts these Words in his Chain upon the same Passage He calls the Spirits of the Prophets the spiritual Gift it self Then to the end no man should say And how can I be silent for the Holy Spirit inspiring forces a man to speak whether he will or no No saith he for the Gift is subject to the Prophet that is to say it is in his power to speak or be silent contrary to what happens in Diviners for those after their Enthusiasm even against their wills as Possessed Persons say what they would not If then the Gift be subject to the Prophets would it not be inconvenient that you should be subject to what profits in common so as that when it were requisite to be silent you should be silent Consonant thereto is the common Sentiment of the Modern Latine Interpreters as Peter Lombard Bishop of Paris Nicholas de Lyra a Franciscan Thomas de Vio Cardinal Cajetan Ambrose Catharin Arch-Bishop of Conza James de Feure D'Estaples John de Gagny and Claudius Cuillaud Doctours of Sorbon Francis Titelman of the Order of Saint Francis Arias Montanus of the Order of Saint James ●…anuel Sà of the Society of Jesus and others whom for brevity ●…ke I forbear to mention CHAP. XXVI Consequences following upon the common Sentiment of the Fathers concerning Enthusiasm FRom all the precedent Testimonies it follows First That there never was any Body deprived of their Understanding by the efficaciousness of any celestial Inspiration Secondly That whoever says he is compelled transported and alienated in spirit does by that very allegation discover that he is not moved by the Holy Spirit Thirdly That the Sibyls who by the Confession of all Antiquity were Mad during the time of their Enthusiasm were Women not onely Heathens but possessed with Evil Spirits Fourthly That the name of Sibyl having never been used but to denote Persons of that condition could never have been appropriated to any of the Holy women mentioned in Scripture So that as Glycas who bestowed it on the Queen of Sheba did in so doing treat her very unworthily so Onuphrius writing That Deborah the Wife of Lapidoth an Hebrew woman mentioned in the fourth Chapter of Judges might be the most antient of all the Sibyls and that there might be added to her Miriam the Sister of Moses and Aaron as may be read in Exodus and lastly Huldah the Wife of Shallum of whom are read many things in 2 Chron. 34. under Josias King of Judah● not onely contradicts himself in that to the prejudice of his Supposition concerning Moses's Sister whom he places among the Sibyls he conceives Debora who was not born till one hundred fourscore and one years after the Death of Miriam was the most antient of them all but hath also for want of reflection put a notorious Affront upon those Devout and Religious Ladies in comparing them to Possessed Persons and Sorceresses such as were all those whom the Heathens put into the qualification of Sibyls because of their Transportation which they believed to have been Divine Fifthly That the Authour of the eight Books entituled the Sibylline upon this very account that he brags of having pronounced his Oracles with alienation of spirit by violence and not knowing what he said hath disclaimed the quality of Prophet which he would have usurped and deserved we should apply to his Fantastick Imaginations the Judgment which St. Epiphanius made of those of Montanus Those are the Discourses of an Ecstatick and one who comprehends not what he says but shews another Character then the Character of the Holy Spirit who spoke by the Prophets Sixthly That if the pretension of the foresaid bold Forger argued him guilty of the greatest Impudence imaginable that of the Authour of the Predication of St. Paul which refers the Heathens to the Sibyl and Hystaspes was yet more unworthy and more sacrilegious Seventhly That St. Justin who maintains the Transportation of the Cumaean Sibyl and attributes to her the Verses he had extracted out of the eight Supposititious Books under the name of Noah's Daughter-in-law went upon a most false ground and such as was contrary to the perswasion of the whole Church and to the form of Disputation between the Orthodox and the Montanists and such Fanaticks Eighthly That the same St.

Devils what pretence can there be to continue the Prayers which infinuate such a perswasion And if the Ground-work of such Prayers be taken away what reason can be alledged sufficient to authorise the continuance of them Can it be said It is lawful and consistent with the Piety of the Church to put up to God Requests that are erroneous according to her own Sentiment and impossible according to the perswasion she hath of the merciful disposal of her Saviour in respect of his Elect whom he hath taken away from the Evil to come to sleep in a sleep of Peace and to rest from their Labours And supposing these things grounded upon the express Text of the Scripture and the Canon of the Mass wh●ch makes commemoration to God onely of those who sleeping a sleep of Peace are accordingly in Peace should not men think themselves obliged either to discard those Prayers which contain a formal expression of what is contrary to Peace in respect of those for whom they are made and prove so much the more fruitless and inconvenient by how much the Foundations thereof are undermined by rejecting the Hypotheses as well of the pretended Sibyllm● Writing as of Justine Martyr or by retaining them to run into the Inconvenience of a Contradiction and that so much the more inevitable the more unadvisedly they engage themselves upon the maintaining of both the Terms of it at the same time affirming on the one side that those who are to be delivered out of the Bonds of a dreadful death and from the Gates of Hell a place of Trouble and as the Text of the Prayer bears it of Pains are neither in Death nor in Bonds nor in Hell that those far from whom must be driven away the Princes of Darkness are not onely not engaged in any War against them but are in a condition to sleep the sleep of Peace to be in possession of Peace to rest in the enjoyment of that Peace from their Labours And on the other side that those who are taken away from the evil to come so as they sleep in Peace and rest from their Labours are in the most dreadful Abyss of Miseries in the horrour of the most irrevocable War and the extremity of Troubles And what does this amount to less then to affirm that they are and are not either in Peace and Rest or in Trouble and War and consequently that they both can and cannot be delivered out of them Time was when those who followed the Party of the Millenaries imagining that during the term of a thousand years which they assigned for the Earthly Kingdom of our Saviour in Jerusalem there should be a Resurrection preceding the general one of the Last-day and upon that accompt be called the First thought they had just ground to beg that their deceased Friends might have their part in that first Resurrection But as soon as their Imagination lost to all credit came of it self to be absolutely laid aside the use of that kind of Prayers came upon this very score that every one thought them ill-grounded 〈◊〉 to be so far abolished that there is no Track of them in any of the Formularies that are come to us but onely in the ●●othick Which if who sees not there is the same Obligation to ●br●g●te the Pra●ers which are as hath been clearly demonstrated formally contradicted by the Canon of the Mass whereby the Church of Rome is wholly directed at the present CHAP. XXXI That the Passage in the twelfth Chapter of the second Book of the Maccabees hath no relation to the Opinion of Purgatory nor to the Service of the Churches THe Doctours of the Romane Communion pretend that the Christians of the second Age grounded their Prayers for the Dead upon the Authority of the second Book of the Maccabees unknown as we have observed to the Jews who were contemporary with the Apostles or at least slighted by them and looked upon with so much indignation by the Christians that not any one of them before St. Augustine cited it with any respect to the Offices rendred by the surviving Faithfull to their departed Brethren Nay indeed none among them could without destroying his own presuppositions concerning the State of the Dead make any advantage of that Testimony which notoriously wrests the action and intention of Judas Maccabaeus to a wrong sence and applies it to the false Hypothesis which the Jews of the last times did and do still maintain so much the more obstinately the more they are perswaded that it may be derived from the words of the first Psalm in the fifth Verse saying that the wicked shall not stand or as the Greek Version and the antient Latine hath it shall not rise up in Judgment Since therefore they were of this extravagant Opinion that the Resurrection of the Last-day should be onely for the Just and that those who had concluded a criminal Life in the Wrath of God should not participate thereof it must needs be that having perswaded thereto either Jason the Cyrenaean or his Abridger the said Jason or other man had conceived it necessary that Judas should make a Prayer for a sort of unhappy wretches whom he acknowledged destroyed in their Sacrilege to the end that being freed from their sin they might be made capable of the Resurrection which according to their prejudicated judgment was to be peculiar onely to those who had continued and concluded their lives in piety This Imagination could not relate to any of the Opinions of the antient Christians assured by St. Paul that every one should appear before the Judgment-seat of Christ to receive the things done in his body according to that he hath done whether it be good or bad and unanimously presupposing that Judgment should be given of all good and bad according to their works and consequently believing that there would be a double Resurrection that is to say that of the righteous to eternal life and glory and that of the wicked to death and shame and everlasting contempt But let us put the Case that the Sentiment whether of the Authour of the Second Book of the Maccabees or of his Abridger was absolutely conformable to so manifest and so known a Truth and that he alledged this onely end of the Prayer attributed by him to Judas that the Dead for whom onely he pretends that he made it being freed from their sins were thereupon conveyed to the enjoyment of Beatitude which shall have its full accomplishment in the Resurrection which the Fathers call the proper Faith of Christians and the consummation of the glory which they expect Nay let us put the Case that the Latine Church had from the beginning a great esteem for the Testimony of that Person if as is supposed she drew up her Service according to the President of Judas Maccabaeus whence comes it that in the Canon of the Mass she hath made no mention of the Resurrection

place in the bosoms of thy Patriarchs her for whose sake thou mercifully didst descend upon Earth In the later it is said Be mindfull of him O Lord in the glory of thy brightness let the Heavens be open to him let the Angels rejoyce with him Lord receive thy Servant into thy Kingdom Let St. Michael the Arch-angel of God and General of the Celestial Militia entertain him let the holy Angels of God meet him and carry him into the Heavenly Jerusalem c. Loosed from the Chains of flesh may he be received into the glory of the celestial Kingdom c. If after all these Prayers the Agony continue there are at several times read the one hundred and sixth and one hundred and eighteenth Psalms according to the Greeks and Latines that is the one hundred and seventh and one hundred and nineteenth according to the Hebrews who are therein followed by the Protestants and when the Soul is departed they say Afford your assistance O ye Saints of God meet him O ye Angels of the Lord receiving his Soul and presenting it to the most high May Christ who hath called thee entertain thee and may the Angels conduct thee into the Bosom of Abraham c. O Lord give him eternal rest and let everlasting light shine upon him Lord deliver his Soul from the Gate of Hell let him rest in peace In the Mass for the sick who are in Agony besides two Lessons out of the Scripture whereof the former comprehends from the sixth Verse of the five and fiftieth Chapter of Isaiah to the twelfth with these words fastened in the beginning by I know not whom In diebus illis locutus est Esaias Propheta dicens and at the end Ait Dominus omnipotens and the later consists of the twentieth twenty first and twenty second Verses of the sixteenth Chapter of St. John with these words added at the beginning In illo tempore dixit Jesus Discipulis suis We have several Texts alledged containing Thanksgiving to God for his deliverances as the second sixth and seventh Verses of the eighteenth Psalm according to the Hebrews the fourth of the fifty seventh with Confessions of sins and Implorations of his mercy and assistance as the second Verse of the fifty seventh Psalm the first and second of the one hundred and thirtieth the eighth and ninth of the seventy ninth the first of the fifty first and the two and twentieth of the five and twentieth and in conclusion three Prayers in the first whereof we read these words Grant him O Lord thy grace that his Soul at the hour of its departure out of the body may be represented without the blemish of any sin by the hands of the holy Angels to thee who art the proper bestower thereof through our Lord c. The second is closed with this conclusion not much unlike the former That received by the Angels he may arrive at the Kingdom of thy glory through our Lord. And the third is laid down in these Terms O Lord we give thee thanks for thy manifold kindnesses wherewith thou art wont to satisfie the Souls of those who put their trust in thee we now confident of thy compassion do humbly beseech thee that thou wouldest vouchsafe to shew mercy on thy Servant lest at the hour of his departure out of the body the enemy prevail against him but that he may be thought worthy to pass to life through our Lord. If the Latine Church had from the beginning been imbued with this Sentiment that the Souls of the Faithfull are for the most part at their departure out of the Body confined to a place of Torment where they perfect the expiation of their sins through what misfortune is it come to pass that she so far forgot her self as not to have expressed any such thing in all their Service and that her Encouragements and Remonstrances to those that lie at the point of death who are as it is at this day presupposed in so great a necessity to prepare themselves for it and the Wishes and Prayers which she makes and appoints to be made as well for them as for the Dead whom a Superstitious perswasion imagines already set upon and invaded by Infernal flames in Purgatory do not onely not contain any remark thereof but formally teach the contrary And that they do so we are onely to instance out of what hath been newly alledged what they say of all without exception viz. that after death they have their place in Holy Sion that the Angels come to meet them that they convey them into the Kingdom of Glory into the bosom of a blessed Rest into the bosom of Abraham into the pleasant Verdures of Paradise that they might with the Quires of the Blessed contemplate Truth with their blessed eyes and enjoy the sweetness of divine contemplation eternally that the Lord places them in the Portion of the Elect in the place where they hoped for salvation opens the heavens to them gives them an eternal Rest and makes them pass into life which Expressions are such as that the Protestants could not according to the Hypotheses of their Belief either say or think any thing beyond them Shall we imagine her unfortunately seised by a Vertigo so extraordinary as that she would be guilty of such an Extravagance in favour of the Adversaries of her Sentiment so far as to furnish them with all the Expressions capable to ruine it and that she should be so unnatural and cruel towards those of her children whom death snatched away daily from her as not to vouchsafe to let them know by the last word that she had a Resentment of their Trouble or that it was her desire to procure their Deliverance out of it by her Prayers and to fortifie others whom she saw to fall into the like by communicating to them her Advertisements and Remonstrances and representing to them on the one side the necessity which the Justice of God imposed on them as is pretended to pass through the Fire and on the other the Hope which his Promise gave them to be preserved therein by his care till such time as his Goodness should grant them a glorious deliverance out of it Nay though we should be inclined to excuse in her so shamefull a want of compassion and memory could we free her from Prevarication charging her that instead of stirring up in her children the care of preparing themselves for Death and the temporal Pains which according to the Opinion of Purgatory were to follow upon it she hath treacherously permitted that to be rid of it with more ease they should run into erroneous perswasions and presume to promise themselves upon the very start out of this Life a passage into Abraham's Bosom and the Paradise of God or rather that she was resolved to lay them asleep her self by deceitfull Expressions in the Bosom of a prejudicial Security which smothers the apprehension they should have conceived of the Severity of that

1 Cor. 13. 7. 13. Rom. 8. 20. Matth. 10. 16. Tertul. loco ci●to Ibid. Matth. 3. 16. Luke 1. 78. Tertul. loc citat Semo Sangus Simon Magus Lib. 3. c. 26. Catech. 4. De Civit Dei l. 18. c. 42. In Ezech. l. 10. c. 33. Epist 104. Lib. 5 advers Cels. * Tatian sayes that he dedicates his three books of the Chaldaick History to Antiochus Soter who began hisreign in the year of Rome 472. or the 472. after the death of Cyrus Ph●cai lib. 10. Of the same opinion is Plutarch De Pythiae Orac. i Lib. 1. ad finem Lib. 3. ad finem Lib. 2. Lib. 7. ad finem Lib. 1. p. 7. * ΑΔΑΜ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. p. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. p. 8. The Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 produce but 41. Lib. 1. p. 12. Lib. 2. p. 58. Lib. 1. p. 10. Lib. 1. p 9. 11. 7. p. 53. Lib. 1. p. 11. Lib. 2. p. 14. 17. 18. 3. p. 34. 49. Lib. 3. p. 22. Lib. 3. p. 26. Ibid. Lib. 5. p. 41 43 44. 49. Lib. 8. p. 57. Lib. 2. p. 15. Lib. 5. p. 41. Lib. 5. p. 46. Lib. 5. p. 41. Lib. 8. p. 57. Lib. 8. p. 57. Lib. 8. p. 59. Lib. 8. p. 66. Appar Sacr. verbo Sibyllarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 18. 8 21 Lib. 2. Annal. 15. Marcus was born in the year 121. and Lucius in the year 128. Lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ga'en de praecogn post c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. lib. 6. p. 136. Baron Appar 19. Sixt. Sen. Bibl lib. 2. Possevin Appar Bib. Sel. lib. 2. c. 71. Lib. 17. c 20. Psal 147. 19 20. Joh. 4. 22. Acts 14. 16. Acts 17. 30. Rom. 3. 1 2. Rom. 9 4. Rom. 10. 19. Isai 44. 28. and 45. 1. Paedag l. 1 c. 2. p. 80. Strom l 7. 695. 702. 3. Lib. 3. c 2. Str● l. 3 p. 450 lib 4 p 550 Padag l. 3 c. 3. Ibid c 11 Strom. lib 1. p 280. 309. 18 19 lib 6 636 63● 48 Strom lib 1. p 304. 5 p. 548. Lib. 1. p. 307. P 310 P 311. Lib 5 p 615. Lib 6 p 662 Lib 1. p 324. P 325. p. 326. P. 327 P. 328. P. 332. P. ●43 ●ib 〈◊〉 p. 428. P 349. lib 4 p 529 Lib. 4 p. 488. Lib. 5. p. 564. Lib. 6. p 637. 638 639. P. 649. P. 650. 51 54. Lib. 7. p. 706. 47. Lib. 6. p. 667. P. 669. Lib. 7. p. 730. P. 748. P. 676. Paedag. l. 1. c. 5. Strom. l. 5. 549. * Pag 688. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pag. 690 91. Pag. 692. P. 695. P. 696. P. 647. Can. 53. P. 698. P. 696. P. 678. * In this placeis inserted a Discourse of 20. lines concerning St. John his Baptisme death and the defeat of Herod Advers Cels. lib. 1. Euseb Hist lib 2. c. 23. Hieron Catal. Antiq lib. 20. cap. 2. Oros lib. 7. c. 6. Phil. 1. 13. 3. 8. 4. 22. De Civit. Dei lib. 6. c. 11. Tacit. Annal 15. Jo. 8. 44. Lib. 4. Aeneid 10. Baeotic lib. 4. Lib. 1. cap. 6. Lib. 1. 4. 6. 10. Lib. 13. 17. Lib. 7. c. 33. 13. cap. 13. Antiq. l. 1. c. 5. Apol. Legal Exhort ad Autolyc lib. 2. Apud Orig l. 7. In Peregrino Pseudomanti Lib. 34. c. 5. Cap. 7. De Var ●●ist l. 12 c. 35. Strom. 1. Lib. 2. 1. 6. Tivoli T●veron Orig l. 8. c. 8. Constantine the Great in his Oration to the Assembly of the Saints follows Pausanias in that he maintains that the Erythraean Sibyl was at Delphi but he leaves him again when with Diodorus Siculus he calls her Daph●● Saint Cyril in his first book against Julian places the Erythraean Sibyl under the 9 Olympiad and distinguishes her from Herophila whom he makes to flourish in the 17. Olympiad Strom 1. p. 304. 323. * Noct. Attick lib 1 c 14. * Servius in Aeneid lib 6. Suidas verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tres libros à Sibylla Erythraea Romam allatos ait sive sub Tarquinio sive sub Consulibus itaque sibi non constat Lib. 4. Dionys l. 4. Val. Max. l. 1. c. 1. Lactant. lib. 2. cap. 6. ex Fenestella Lib. 4. Lib. 23. Lib. 2. Quamvis sedecies denis mille peractis Annus praetere jam libi nonus eat August de Civit Dei lib. 18. cap. 53. Cap. 54. Idem Epist 201 2. 53 54 67. De promis l. 3. c. 38. Cod. Theod. lib. 16. tit 10. c. 15. 16 17 18. Dion lib. 46. Sueton. in Caesare Plutar. in Caesare Cicer. de Divin lib. 2. Dio. lib. 54. In Octavio cap. 13. Dio. lib. 57. Tatit. Annal. 6. Sam 2. Annal. 15 Dio. lib. 6. Suet. in No●…on See in Lucian the supposititious Oracles advanced in favour of Alexander Abonotichites and Peregrinus notorious cheats Epiph. haeres 26. calls her Barthenos Colos 1. 20. Philo Biblianus from Sanchomathon a Reritian called de Saturno Euseb praep l. 1. c. 20. Bibl. De Civit. Dei l. 8. c. 23 24 26. De Promiss l. 3 c. 38. Orat. ad Sanct. coet c. 18. Lib. 1. p. 8. Ibid. p. ●1 Ibid. De civit Dei ● 18. c. 23. De promis l. 3. c. 6. 14. From the ●7 of Novem. in the year 711. to the 29. of August in the year of Rome 767. De Divin l. 2. c. 110. Cap. 111. Cap. 112. C. 12. Aiqui in Sibyllinis ex primo versu cujusque sententiae primis literis illius sententiae carmen omne praeiexitur The same thing may be said of the verses which Zosimus attributes to the Sibyls and for the same reason Tertul. de Bapt. c. 1. Optat. l. 3. August de civ Dei l. 18. c. 23. Tit. 3. 5. Psal 36. 9. * Servius upon the ninth Eclogue sayes that the Inhabitants of Cremona having entertain'd the forces of Brutus Cassius and Anthony Augustus overcoming Anthony gave away their lands but he is mistaken since that donacton had been made ten years before the war against Ant●ony Ecl 9. Georg. l. 2. Ecl. 1. * For that Augustus born in Sept. 23. 691. was then in the 22 year of his age Donatus in Virgils life writes that Cicero had seen his Bucolicks but it is more likely he took from the recovery of his estate occasion to write them two years after Cicero's death As when he says in the 6. of the Aeneid●… Longa ●tas meaning a thousand years J. O. * To keep close to Virgil it should have been rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Virgil had indeed said Our crime out of a reflection that he and all those who had preceeded the Consulship of Pollio had been under the Iron-Age and participated of the crime thereof * Saturn lib. 1. cap. 17. * Marcellus whose Death is bewayl'd by Anchises in the sixth Book of the Aeneids died in the year of Rome 731. Ec. 4. Aen. 6. Gal. 4. 4. Metam l.