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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67805	A short discourse of the truth and reasonableness of the religion delivered by Jesus Christ wherein the several arguments for Christianity are briefly handled ... : unto which is added A disquisition touching the Sibylls and Sibylline writings wherein the objections made by Opsopæus, Isaac Casaubon, David Blondel, and others are examined ... / by another hand.	Yelverton, Henry, Sir, 1566-1629.	1662 (1662)	Wing Y29; ESTC R31870	98,179	176

Justin Martyr is the Ancientest I shall begin with him who proving Christ to be designed of God a Saviour hath these words Now you may learn this from those things which are done under your sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. prima pag. 35. For many of our Christian men have cured and do even now cure many possessed with Devils throughout all the world and in this our City forcing and driving the Devils from the men they have hold on by adjuring these Devils by the Name of Jesus Christ who was crucified under Pontius Pilate who could not be recovered by all your Conjurers Inchanters and Witches In his Dialogue with Tryphon the Jew we have him assenting That Christ is the fittest person to be prayed to for the deliverance from being possess'd by unclean spirits because at the very force of his Name the Devils tremble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryph. p. 191. and at this day being adjured by the Name of Jesus Christ who was crucified under Pontius Pilate who was Procurator of Judaea they obey A little after telling us what power of doing Miracles Christ gave to the Church he verifies by the power the Church then had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. p. 235. And now saith he we that believe in Jesus Christ our Lord who was crucified under Pontius Pilate adjuring all Devils and unclean spirits have them obedient to us And a little after that I may name no more being angry with Tryphon the Jew for adulterating the prophesies as particularly that of a Virgin conceiving he shews him that our Saviour was to come in a mean manner and yet to do great things The first the Jews know for the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. p. 243. Now 't is easie to learn from those things which are done in your sight if you will for by the Name of Jesus Christ the son of God the first begotten of all creatures born of a Virgin and being man subject to sufferings and crucified under Pontius Pilate by your people who died rose from the dead and ascended into heaven every Devil being adjured is overcome and subdued All these places are in his Apologie or in his Disputation with the Jew where having to do on the one hand with a potent on the other hand with an impudent and perverse Antagonist 't is not probable to suppose he relates any matter of fact which was not true Iraeneus comes next and him we find urging against Simon and Carpocrates that all the tricks they did were not beneficial but prejudicial to men he proceeds against them negatively and then affirms this miraculous power to be in the Church in his time positively His words are these For they neither can give sight to the blind Nec enim caecit possunt donare visum neque surdis auditum neque omnes Daemones effugare praeter eos qui ab ipsis immittuntur si tamen hoc faciunt Neque debiles aut claudos aut Paralyticos curare vel alia quadam corporis parte vexatos quemadmodum saepe evenit fieri secundum corporalem infirmitatem vel earum quae à foris accidunt infirmitatem bonas valetudines restaurare Tantum absunt ab co ut mortuum excitent quemadmodum dominus excitavit Apostoli per Orationem in fraternitate saepissimè propter necessarium ea quae est in quoquo loco Ecclesia Universa postulante per jejunium supplicationem multam reversus est spiritus mortuo donatus est homo Orationibus Sanctorum ut ne-quidem credant hoc in totum posse fieri esse autem Resurrectionem à mortuis agnitionem ejus quae ab eis dicitur veritatis Iraeneus advers Haereses lib. 2. cap. 56. nor hearing to the deaf neither can they chase away all Devils unless they be those who are put in by themselves if truly they can do that Neither can they cure the weak or the lame or those that are afflicted in any other part of their body which according to bodily infirmity often happens or the infirmity of those which happen without can they restore good health to 'T is so far from them that they should raise the dead as our Lord raised and the Apostles by Prayer and in the Brotherhood often for some necessity the Universal Church which is in every place by fasting and much supplication begging it the spirit is returned to the dead and a man is given to the prayers of the Saints that they do not believe this wholly can be done for that there should be a Resurrection from the dead is the agnition of that truth which is spoken by them And in the next Chapter disputing against the Epicureans and Cynicks and their Miracles which saith he are meerly deceits like to those of Simon Magus yielding no profit to the persons for whom and in whom these works were done being rather Phantasmes then Miracles when our Saviours are evidently so His Resurrection the third day from the dead was firm seen by his Disciples and in their presence he was received into Heaven He thus proceeds But if they say the Lord did those by the appearance of these things Si autem Dominum per Phantasmata hujusmodi fecisse dicunt ad Prophetica reducentes eos ex ipsis demonstrabimus omnia sic Deo praedicta esse facta firmissimè ipsum solum esse filium Dei quapropter in illius nomine qui verè illius sunt Discipuli ab ipso accipientes gratiam perficiunt ad beneficia reliquorum hominum quemadmodum unusquisque accepit donum ab eo Alii onim Daemonas excludunt firmissimè verè ut etiam saepissimè credant ipsi qui emundati sunt à nequissimis spiritibus sint in Ecclesia Alii autem praescientias habent futurorum visiones lectiones Propheticas Alii autem laborantes aliqua infirmitate per manus Impositionem curant sanos restituunt Jam etiam quemadmodum diximus mortui resurrexcrunt perseveraverunt nobiscum annis multis Et quid autem Non est numerum dicere gratiarum qua● per universum mundum Ecclesia à Deo accipiens in nomine Christi Jesu crucifixi sub Pontio Pilato per singulos dies in opitulationem gentium perficit neque seducens aliquem neque pecuniam ei auferens Ibid. cap. 57. bringing them back to the Prophets we will demonstrate out of them that all these things were foretold by God and most truely done and that he only is the Son of God Wherefore in his name they who are truly his Disciples receiving Grace from him are enabled to benefit the rest of men even as every one hath received a gift from him For some cast out Devils most really and truly so that they who are cleansed from these unclean Spirits do often believe themselves and are in the Church Some have the knowledge of things to come Visions and

less to one place then another according to the avertures and passages made for the Exhalation they find issue through the streights break forth with forcible violence and so produce these Oracles This is the Contents of this Discourse and I judged it most convenient to give you the Heads of it all that as you may see on one hand we have him confessing That all the Oracles of Greece excepting that of Lebadia were ceased so on the other hand we may see how empty the reasons of this great Philosopher are for their ceasing and making these gods mortal who were those they worshipped how contemptible their whole Religion was But because the story of this death of Pan here related carries in it self a particular relation of the destruction of their greatest Deity I shall here repeat it out of the Authour Concerning the death of the Geniuses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P●uta de defectu Oraculorum I have heard the relation of a man neither simple nor vapouring For it was Epithersis the Father of Aemilianus the Rhetorician whom some of you knew he was my Fellow Citizen and a Teacher of Grammar He saith that intending to sail into Italy and to that purpose ascending into a Ship that carried in it much Merchandize and many passengers that about evening when they were near the Islands Echinadas the wind went down and the Ship was carried near about the Island Paxos and there they heard one calling aloud Thamous that all admired Now this Thamous was an Aegyptian Ship-master and not known by name to many of those that sailed with him Being twice called he held his peace but the third time answered the Caller who then spake these continued words When thou comest over against the Palodes declare that the great god Pan is dead Those things being heard Epithersis reports that they were afraid and did reason amongst themselves whether they had better obey this command or without any curiosity do otherwise but that Thamous did determine that if there was wind if there was a great calm about that place that then he would publish what he heard When therefore they came over against the Palodes and there being no wind nor wave Thamous in the Prow of the Ship spake towards the Land what he had heard that the great god Pan was dead Which when he had done he further reports that there was a great groaning mixed with admiration Which things there being many present did suddenly spread at Rome and Thamous was sent for by Tyberius Caesar who believed this relation and made diligent enquiry after what this Pan was And so he goes on to produce more witnesses of this matter of fact which indeed is in it self strange and affords us to what I have formerly said the Devils Testimony that he was overcome and that all Idolatry must be destroyed But if to this we adde That this happened as Baronius tells me Ad annum 34 Christi p. 181. in the eighteenth year of Tyberius Caesar which was the very year our Saviour suffered which we may find pressed by Eusebius in his ninth Chapter of his fifth Book de Praeparatione Evangelica we have great reason to suppose this happened just at the time of our Saviours Crucifixion who as in his life he cast them out and made them tremble so at his death he overcame and vanquished them I might adde to this of the failing of Oracles the decay of their Idols Temples and Statues which we shall find every where falling down or miraculously burnt or what is more their very gods confessing themselves devils I before named unto you the Answer the Oracle gave Julian why he could not speak by reason of the bones of the Martyr Bahylas it is not out of his place if to St Chrysostoms Authority which there I used I shew unto you the destruction of that Temple confessed by Julian After saith he we had removed the dead body from Daphnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juliani Misopog pag. 97. Edit Parisi 1630. some of the most modest amongst you attributed that which happened to the Temple of Daphne to the anger of the Gods for the removing of the bones others whether secretly or no fired the Temple which was an horrid spectacle to others but afforded your people much pleasure and as yet by your Senate is not taken notice of But it was evident to me before the fire that God had left this Temple for the Statue when I first entered in shewed as much to me and to those that believe not this I call the great Sun to witness it How frivolous Julians accusation of the Christians for burning this Temple is is obvious to every eye who were too narrowly looked to then that had they done any such thing to have passed unpunished And withal how contemptible doth Julian make his Gods that they are not able to protect their Temples not able to prevent disturbance from the dead Martyrs bones nor to preserve their houses from the fury of fire To this of the destruction of their Temples comes next to be handled the confession of the Devils but this I have handled largely in another place only give me leave to adde the story of Apollonius Tyanaeus which because I find he is by some Heathens magnified so high as to be set in opposition to Christ is not unworthy our consideration and we shall see his end just like the rest the poor Devil that spake in his Statue was forced by a Christian to confess himself a Devil I shall tell you the chief of his Miracles which Philostratus in his life reporteth He is said to have raised Hercules Ghost to have raised a wench almost dead to life and to have worn a Ring made by the Constellations The vanity of the last declares the falsness of it The second is far from a Miracle since Plilostratus dares not avow the maid quite dead And the first is no more than what many Sorcerers have done and all pretend to be able to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ques 24. Justin Martyr in his Questions and Answers to the Orthodox moves this of Apollonius and sets you down some of his chief Miracles and asketh the Question why God suffered him to do them The tricks of Apollonius do forbid the violence of the Seas the force of the Winds the incursion of Mice and wild Beasts Unto which this Learned Father gives this Answer That in all the effects that he brought to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he always wanted matter to work on He was it seems a very great Naturallist and knew many secrets of Nature which he learnt from the Magicians and so it is no wonder if by Conjuration he did some strange things which might perswade some they were real Miracles when upon the knowing of the reason of them would appear far otherwise But see how this Father proceeds The Lord did not hinder these works of his 〈◊〉 〈◊〉

〈◊〉 〈◊〉 〈◊〉 Ibid. because according to bodily knowledge they were worked for the good of man but he silenced that Devil which was in his Statue who by his Oracles did deceive men to worship and reverence Apollonius as a God and destroyed his Oracles nay Apollonius lived himself to see his Statues destroyed the Temple dedicated to him burnt insomuch that his book which he writ of his consultations with the Devils at the Den of Trophonius are perished with him and all the Ceremonies of that Cave as Du Plessis tells me But allow this Apollonius did great things as much as it was possible for Art or Nature to reach unto hath not Christianity now quite baffled him and made his Magick as well as himself contemptible Is not his name buried in oblivion and to those that by chance hear of him what other reputation hath he left behind him but that he was a Sorcerer and a Magician To this I have said of Apollonius it is but equal I should add something of Apuleius who I find by the Heathens was set up in opposition to Christ as may appear by Marcellinus his Letter to St Austin S. Aug. To. 2. Ep. 4. who joyns them both together as an objection made by the Heathens against the Authority of our Saviours Miracles Now mark how St Austin in the next Epistle answers Marcellinus Who doth not think those persons worthy of laughter Quis autem vel risu dignum non putet quod Apollonium Apuleium caeterosque Magicarum Artium peritissimos conferre Christo vel etiam praeferre conantur quanquam tolerabilius ferendum sit quando ipsos ei potius conferent quam Deos tuos Multo enim melior quod fatendum est Apollonius fuit quam tot stuprorum Autor perpetrator quem Jovem nominant Ista inquiunt fabulosa sunt Adhuc ergo laudent Reipublicae luxuriosam licentiosam planeque sacrilegam foelicitatem quae ista Deorum proba confinxit quae non solum in fabulis audienda posuit verum etiam in Theatris spectanda proposuit Aug. op To. 2. Ep. 5. because they endeavour to confer nay to prefer Apollonius and Apuleius and other skilful Magicians with Christ although that more tolerably is to be born when they confer those to him than their Gods For it is to be confessed that Apollonius was much better than the Author and Actor of so many whoredoms which they themselves name Jupiter to be I but say they these things are fabulous They do therefore commend a luxurious licentious and a sacrilegious happiness of a Common-wealth which honest actions of the God Apollonius hath feigned and did not only put them to be heard in Fables but proposed them to be seen in the Theaters And as touching Apuleius his works see what this Father saith in his Eighth Book de Civitate Dei Ipse Apuleius nunquid apud Judices Christianos de Magicis Artibus accusatus est Quas utique sibi objectas si divinas pias esse noveraet divinarum potestatum operibus congruas non solum eas confiteri debuit sed etiam profiteri leges culpans potiùs quibus haec prohiberentur quae haberi miranda damnanda putararentur veneranda oporteret Ep. 8. Was not this Apuleius accused before Christian Judges of his Magick Arts And although this was of every side objected unto him if he had known they had been divine and holy and agreeable to the works of divine powers he ought not only to have confessed but professed them blaming rather the Laws by which these things were forbidden and condemned which ought to be admired and adored These were the most confiderable opposites our Saviour had and see how lamely they come off in all their undertakings I know nothing so fit to end this branch with as that saying which St. Austin affords me in his 42 Epistle to the Medaureness Ye see saith he the Idols Temples partly tumbled down without reparation partly shut Videtis certè simulachrorum Templa partim sinae reparatione collapsa partim diruta partim clausa partim in usus alios commutata ipsaque simulachra vel confringi vel incendi vel includi vel destrui atque ipsas hujus saeculi potestates quae aliquando pro simulachris populum Christianum persequebantur victas domitas non à repugnantibus sed à morientibus Christianis contra eadem simulachra pro quibus Christianos occidebant impetus suos legesque vertisse Imperii nobilissimi emine●tissimum culmen ad Sepulchrum Piscatoris Petri submisso Diademate supplicare Ep. 42. To. 2. in Op. Aug. partly changed into other uses and the Idols themselves either to be broke burnt shut up or destroyed and the very Powers of this Age who sometime prosecuted the Christians for Idols overcome and tamed not from resisting but dying Christians and against those very Idols for whom they slew the Christians to have turned their forces and Laws and the most Eminent head of this most Noble Empire laying down his Diadem praying at the Sepulchre of Peter the Fisher Thus much for the destruction of Idolatry 2. The second is but a consequent of the first The Conquest of the world to the Name of Jesus And is it not a Miracle That Tyberius in whose Reign our Saviour both preached and suffered was the first Emperour that refused to have Priests or Temples dedicated to him ●ent 1. li. 2. cap. 15. pag. 683. as the Centuriators of Magdeburgh well observe Nero was the first Emperour that persecuted Christianity Apo. c. 5. which as Tertullian saith had it not been some very great good he would not have done it All the good Emperours favoured it Vespasian Adrian Trajan Anthony the meek had Christ in great esteem Tiberius as I said before would have had the Senate allowed him for a God Alexander-Mameeus as Aelius Lampridius tells me would have made a Temple to Christ Christo Templum facere voluit eumque inter Deos recipere quod Hadrianus cogitasse fertur qui Templa in omnibus Civitatibus sine simulachris jussit fieri quae hodie idcirca quia non habent numina dicuntur Hadriani quae ille ad hoc parasse dicebatur Sed prohibitus est ab iis qui consulentes sacra repeterant omnes Christianos futuros si id optato evenisset Templa reliqua deserenda Aelii Lam. Cap. 43. and received him amongst the Gods which thing Hadrian is reported to have thought on who commanded that Temples should be built in all Cities without Images which Temples are to this day called Hadrians because they have no gods in them which he is reported to have done to this end but he was hindred from those who consulting the Oracles brought this news back that all they would become Christians if this happened according to wish and that all other Temples would be forsaken In Justin Martyrs time which was but 150 years after Christ Christianity