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demon arose, Condemne by God together illi hos theydescende stom, an Satan the prince of them, hom Icius nowmentioned for the histor of this I say, I must refer ou to the Hol ScriptureS. But notrio insist pon thei generation, it illi sum cient to mypurpos to eXplain thei operations o thei Ways of acting upo the Son of men. I say, then that the ruini man hin is their holeemployment these maliciOu SpiritS ere bent upo mischie stomthe eginning an fatali auspicious in thei sirst attempt in undoingma as Oon sie a made an in like manne the practis thesam destruCtive method upo ali his posterily by inflictingiliseases pon their odies, and throwing them into ad disasters, an stirring up Sudde tempest an preternatura emotions in thesoul; and the are ite by nature for both these ind of evit. the subtili and nenes of thei substance iving them an asyaccesso bod and out both. These spirit Certaint have reatabilities for mischies, and that the do it is apparent, though themanne of effectiniit is invisibie, and ut of the reach of humanSen SeS; S, O inStanCe, hen a Secret blast nip the fruit in theblosso or heiud, or smitescit illi an untimet fali jus upon iis maturity, or hen the at is infecte by unknown Causes, and sCatters the eadi potion about the orld just so, and by a contagio that walheth in the like darkness, o demons and vilanget blast the ind of men, an agitate them illi furies and
resteshed rom the nidour an steam of the sacrifices. The found these spiriis had a prodigious power ver the odies the possessed, and could no certainlytelliut this power might exten even to generation. An findin in Iosephus, lib. i. cap. 4 πολ λο αγγελοι Θεοῖ, etc. that many angel o God miring withwomen ego a devilisti iche offspring, an perhaps meetin likewis anancient editionis the Septuagint, hicii read αγγελοι where, rea οἱ υἱοὶ οὐ Θεου, the angel o God instea of the fons of God, en in to the aughters of men, Gen. i. 4. An meetin perhaps illi Something of the fame natur in that supposititious iece hic went unde the nam os nocti' prophecy theymight by these meansae led into his mistahe. However, St. Chrysostom, Hom. 22 uson Gen. St. Ambrose, lib. de Noe et Arca, cap. 4 have et hi matterright by interpreting the fons o God o b the posterit of Seth. An thoughsome men, ho thin them gelves et employed in raking this, an ali the can, to invalidate the authorit of the Fathers, in orde to serve thei cause, manthinhil reasonable notrio dependispo suci mistaken men, et suci mistahes in myopinion, domo in the leas affect thei authorit in such cases for hicli,echiesi dependispon thema forcis there an consequence in thi Way fieasOning Because the athers have ometime been istaken in alter o pure reasoning a the wises and est of men a somelimes e there re the areno tot credite in plain matters of laci, herein the cannotae miStaken.
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divinity, and et u sor ods by Stealin his prophecies. ut in their oracles, what dexterit the have howed in tempering their
In oraculis autem, quo intento ambigui atra temperent in eventus, sciunt Croesi, sciunt di rhi. The notorious ambiguit of the eathe oracles in generat, and particulari in the cases of Croesus an Pyrrhus, Aio te Eacide Romanos vincere OSSE, Intrestatis si Croesus Hylam, etc. This ambiguity, I say, together illi the soli an fialter of the responses and the like made ome of the eathens, ho ere mos incline to theism, to concluderit ali pure priesierast an formo belle reaSoniliave Ome modernS, nowell-wishers to the doctrine of spiriis, conclude the fame also, an treate thes ather asin parce of good-natured eas men, ho ook Verything upo trust. Butio I ould as these me os criticism an infidelity, hat in o proos swil content them in matters of fact was Ver an lac belle an more universali atteste eveni the heathen themselves, than oracles and the cessation os them Θ Was everinnythin more notorious in the time o our aviour than the possession o private personi Wa anythin more commoni appeale to thanthe dispossession o evi spiriis for Some hundred of ear after, by the rst Christians Does no Tertulliam challenae the senate pon this article, and
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responses illi a convenient ambiguit for an question the Croesuses and the Pyrrhuses know ith a Witness. It wasi virtve of the fore mentione velocit that Pythia Apollo, uti in throughtheini in a momen to Lydia, rought bach ord that Croesus asboil in a tortois With the est os a lamb. Moreo ver, the Sedemons,' havin thei residen e in the air, andi reason of their ne ighbourhood an commerce illi the star an CloudS, Ome tokno the dispositions of the heavens, and promise ain, hicli theyse fallin When the promise These demons likewiSe are erybeneficent no do ubi in the curem diseases for the sirs inflict thematady, and then rescribe the remedy, ut remedies arvellou StyStrange, an Contrar to the distemper an after the patient has used the recipe, the demon omit to amici im, and that omission passes Or a Cure. But hy should I give more instances of their Wiles an Strength in delusion or mentio the phantoms o CaStor an Pollux, o a fleve holding ater, oris hipirawn by a girdie,
stalae his lis and the truth of his religio upon this proos that upo a Christian 'saturin a person possessed the evi spirit shalliso oni come ut of him, ut conses himself a devit in the presence of them ali, a trul a besore he had salsely owned himself toae a gox inso, Pwould ain se a good eason hy an
evi spirit hould no posses a Pythia priestes as ellis an other et Son. Sure Pam that the hingdomi darknes Was maint supported byaeeping up theoracles nothing there remouid hinde the devit stom this ut ant of ower and wh he hould have o muchio er ver private persons, an not ver hiSown priestesses, is hard to teli That there a ostentime much trichin and human haud in the managementis oracles, I doub not; ut that it was ali pure priesicrast theresore is a consequenc I an neve allow unti me can Provethere is no good mone hecause there is much counterseit; hereas there wouldaei Counterseit was ther no realit so the ground of imitation. Hadbut the heathe woridanown that ou firs parenis ere seduce by the devit; had the hut known the distinctionis good an evi spiriis, and that these atterhad been always intent upo the destruction an delusion os mankind, and thatone great reason o Christ' comin into the world was to destro the worship of deviis, the would neve have questione the existence of oraclex; nor ould the Fathers have been thus discredite in a matter o laci, for hicli the had the testimon of thei senses. ut findin abundance of false an Molisti things reporte os the oracles, an seo thenc justi concludin the could not comesrom an all-wis and goodieing, and not considering that the might proceed stomignorant an mali ious spiriis, an havin nomino perhaps to suci Strong ProORODanother state, the ran into a common extreme lio bellevin everythin tobelieve nothing, and to conclude the whole usines of oracles tot mere tricli
This stor about the tortoiseris tot a large by Herodotus in his Gio. The phantom o Castor an Pollux are sal to have acquainted the Roman Sof the victor of the acedonic a the fame liour it was obtained. Tucia is the vesta virgin, hocis reporte to have done his eat wit asteum and Claudia the other, ho dragge alongin hi Mundere o the Tyber by the strength of her girdie.
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or a beard turne red with a touch ΘJ For at these are imposturesoni o demons to kee idolatr in Countenance, o mahe me takestones for deities, an to delain them roman further inquiries after the true God.
ὲ It was Domitian's blac beard whicli is here sal to e turne red illi atouch o Castor ani Pollux, o malae him give credit to the new of the victorythe tot him os, and rom henceae a furnamed nobarbus o Rusi Beard. One thing the reade cantardi forbear taking notice of in the conclusionis this chapter, and that is, etween the triclis an amusements of evi spirit and the substantia miracles of mercyorought y Christon His postles, etween discolouring a bear an curing the sic o raising the dead. Defunctorum animas infamant, aliter inclamant These Severa species of magic ou in mentione by Justi Martyr, AsoL i. sec. 24. See more of this in ur author de Anima, cap. 7, etc. Vis axim. Fr. Dissert. 22. ThiSkin os divinatio by the ead calle necromancy, a very ancient an Very familia in the Gentile orid. A memorabie example of whicli, sindo Sam. xxviii. , here Saul ein about o war illi the hilistines, and God denyingio anSWer hi eithe by dreams, o b Urim ora propheis, he repair to the witch of Endor, an demand that Samuel might be aisexu sto the ead toteli him thecissu of the war. his a performed somelimes by the magicalisse of a bone os a dea body, illi ther lac solemnities somelime by ouringlio blood into the carcas to malae it answerra question, as Erictholoe in Lucan. Dum vocem defuncto in corpore quaerit, Protinus astris rus calui Cruor, at g. ς fovit
Andri allusion to the fame practice is that of Virgil-Nec jam exaudire Tocat .
Si fueros in eloquium Oracria elidunt. Concerning this hin os divination, See Apuleius, Asol. i. an Spartian in vis Henc that of Propertius, Rectulit in triviis omnia certa uen
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and a hil aster mahe them vent the fur in oracles is by their jugglin Wiles the delude the senses illi abundance of mochmiracles, and inject ream in the dea os fleep, by irs invoking the assistance of thei anget an demon S, by WhoSe sophistr evengoat an groaning boards are on to divine i then these evit
Si e Somnia mittunt These are the sanie illi hos calle by Justin, in the sectio a resaid ὀνειροπομποὶ A the God o Israel a pleased some- times to communicat Himself tomis prophetib dreams, o likewis the devit, in imitation, ad his reamer of ream among the Gentiles. The Lacedaemonians hept me o purpos toralee in the temple o Pasithea to atch sord reams. The vanit of these sortis diviners Iuvena tali es occasion to lasti in
Whoeve has a min t amus himself more pon his subject ma consul Tully, de Divinat. lib. i. Valer Μax. lib. V. cap. 7, lin. lib. Vii. cap. 5O, acrob. e Somn. Scis lib. i. cap. 3 Plutarch in Pompeio, concerning a dream fmithridates, an Fulgent. Miurior. lib. i. Persatos et Caprae, et Mensa divinare consueverunt. Os goat traine u todivination emn mentio in Eusebius, Domin quotation ut o Clemens Alex. , ιγες ἐπὶ ριαντικην ησκημ έναι, uSeb. Proesar. Nan . lib. i. cap. 3, p. 2. Mi goat are particulari here specifie for brutes of divination, I conjecture the reason to e this : Besore the oracle of Apollo camerio he fixe a Delphos, the place was nothin more than a common, and the goat whicli ere gragingabout there cominuto a den, large besere illi a litile out at top, and lookingin sell--skippin an mal in an Od noise, not unlike perhap the possessedswine mentione in the gospei though notis satal. The goat-herd Coretas byname, as Plutarch calis himhran to the placeo See hat was the matter illi his floch, an fel into the same Dolic, and likewis into a fit o prophesying; an sori lared illi many thers, ho ent sterward to visit the place, and man were stranglex says Tullyywith terrae anhelitu, it the fumes of the earth. Vid. Diodor lib. xvi Upon this hole of the earth there re a the tripos ora three- ote stoo placed, and a maid pon it consecrate se a priestess, horeceived her inspiration rom below, a the Scholiast upo Aristophanes in Avid. describes, καρημ ένα τῶ τρι ποδι, etc. These belly-propheis, ho deliveredihemselves in a tone like a speat in trumpet, ere Calle ἐγγαστρίμ υgοι, and thus Isaiah viii. 9 See uni the which have familia spiriis, an uniowigard that est an multer; V hicli the Septuagint, more t m purpOSe,
Thou hal spea out of the ground and th speech shallie low out of the dust, and th voice halli as ne thaliath a familia spirit ut of the ground and th voice hall,hisper ut of the dust. V hicli ord are stili more expressive
of the Pythonestin the Septuagint, καὶ σήπεινωpησον ται εἰς σει γει οἱ λόγοι σου, καὶ
Soromen in his dith book, cap. 35 telis us that the Gentile philosophers, eing
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6 Te, Iullians solo F for Me Christians.
extremel concerne at the increas o Christianity, made an consecrate a tripod os laurei, with at the letters of the alphabet astene to it to know hostiould e the an that was to succee Valens in the empire a contrivance perhaps in imitation o Urim an Thummim, hicli a some say consiste ofal the letters of the alphabet, hic upo a question proposed id aris aster a Strange manner, and oined themselves into ord or syllabies, and so returne a
Eiuatit hic aliquis sub Tribunalibus vesIris, etc. his is the amous challenge I ust now referre io, and whicli I Would o have the reade to passove without reflection; for neve was nythin appeale to in more daringwordS, o more eas to e detected i an imposture. He challenges their SenseS, hei eyes, and thei ear tole udges in the case ' defies them to denyit is the can 'e stand ready to answer so the experiment,ith his o nilood, that thei celestia virgin, heir sculapius, an ali the res of thos theyworshi forinods, hali notini qui the hodies the possess, ut publici in theliearing of them ali conses themselves to e deviis, po the demand of any
Christian Hear ha his schola St. Cyprian say to DemetrianuS, ProconSulos Africa, po the fame subjecta: O si audire eos velles, et videre qua=rdo a nobis ad rantur, et torquentur Spiritualibus agris, et verborum tormentis de obsessis corroribus ejiciasntur, quando e fantes et ementes Toce humana, et potestate Divini rella et verbera sentie=rtes, venturum iudicium confitentur; Veni, et cognosce vera esse quia dicimus. An a litile aster, Videbis sub manu nostri stare inctos, et tremere castivos quos tu sussicis, et enerari ut Denainos motrio mention Lactantius, ho spealis to the fame PurpOSe δε isSt.
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spirit hicli possesses him e commande by an Christia todeclare hat he is, he hali Confess himself a trul to e a devitas e di falsely besore profess himself a god. In like manner, letone of those e produced, hocis thought to labour With a god, Whomae Conceived rom the steam of the altar, and of whicli after many a belCh an many a an hecis delivere in oracles Letthe celestiat virgin the reat procurer of ain, O AESCulapius, thegreat improveri medicine, ho by the helmo scordian, an other fovereig and Cordia medicines, reCovere those ho could nothave live a da longer I at these, I say, do no declare them-selves in Cour to e deviis, no darin to te in the presence of a Christian, that Christia is illin to eoahe so the Cheat, and stand ready to answer for it illi his own lood. What no canbe more glaringi evident than his demonstratio sto factJWhat proo more nexceptionabies Here o have truth shining fui upon o in her native simplicity, Without the Colouring of
lib. v. cap. I. Al the primitive ather asser the fame faci, illi the fame assurance. et me as then a se questions. Did ver an heathen pries ormagicia malae suci a challenge a the agar of their lives Did the evit spirit everratan in aw of them, o any of the philosopheri Will the criticssa that these long quotations are Oiste into the texi v hen the are in every primitive riter An are no these matters of faet, notis reason, herein Christians and heathens could not be imposedipo, Inso, hat an e urgedagainst his demonstrationis the truth of the Christia religion Θ What stronger eviden e what more sensibi conviction, could the eathens have, than to see an hea the god the worshipped howl and wai an sy, at the nam os Christ, an conses themselves to e ali deviis in the presence of theirworshippers This ingdom o darknes Was permitte to gro to iis ullheight, and the ruin o it then providentiali reserve so the comin and conques of the Son o God and though the dispositions an confession ofevi spirit recorde of im and is postles in the e Testamen do sufficienti prove Him to e sent hom God, et the exercise of the Same power in their aster' nameae re proconsul an tribunal sor many ages, malles the argument stili the Stronge an more nexceptionabie For it is no possibi sora miracle of three o four hundred ears continuance in public orae suspected
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Let them a that He is of the Common orde of men or ill theycali Him a magiciat O say that aster He was buried His discipies Came an stole Waymis ody ut of the sepulchre, o that He is yet among the deam Oroather ill the not wn Him tot in heaven, and that He Will Come down rom hence, an put thewhole universe in a tremor at His Coming, an ali mankind, ut Christians, into horror an lamentation Shining in is native glory, as Heci the poWer o God, and the Spirit o God, and the Logos, and the Wisdom, and the Reason, and the Sonis God. et the deviis hee thei votaries compan in derision, and oin ouwith their it an drollerympo these things. et them den that Christ,il come in udgment pon very ou froni the Creation, havin firs restore iis Ody. et them declare, an in pencour is the thin sit, that the are o a mind with lato and the poets that it is the lotis inos and Rhadamanthus to e udges of the worid. et them ipe of the brand of theiriwn ignomin and damnation. et them renounc themsetve to e unClean spiriis, though his is evident sto the natur of thei Mod sto the
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blood, and tenelles, an putri sacrifices of animais, and the abominabie form made se of in divination. An lastly let them disown themselves to e in a amne state, an under readfulexpectations of the sinat judgment, here the shali receive therecompense of SinS, together illi their orshippers, an ali suchworkers of iniquity. But o this poWer an dominio of urs ver these Wiched spirit has ali iis efficac stom the nam o Christ, an stom ur
breath of our mouili, Corched alit were With the prospeCt and representationi future ames, the go ut of the odies the possessat our Command but ore against their Will, an gnashing and red-hot With shame, to qui thei possession in the presence of their
Now thendet me advise yo to belleve the deviis When the speah true Pthemselves, o Who re sed to credit them in their lies; formo manci a oo to suci a degre a to e at the ain os lyingio his disgrace, ut onlyrio his reputation and ne is a thousandtimes apte to belleve men hen the conses to thei disadvantagethan hen the den for interest These testimontes the of our od against themselves osten Conduce to the mahing o Christians, ecause there is no belleuingiliem, ithout bellevin in ur aster Christ. The very deviis hindle in us the belles of ol Scripture the very deviis areedifying, and ais ou hope to assuranCe. ut O WorShimthem, and with the loo o Christians too I wel know and there rethe Would by no means os such good client an devoted Servant aS O are, no Ont for the Sahe of thei honours and offerings, ut so fear, hould an os o turn ChriStians, oushould disposses an serve themas e do. They ould never, I say, aut adie, in s grand a Concern was it in thei powerri lie, When a Christia interrogates them in orde to give yo a proos of his religio by theiriwn ConseSSion.
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I HIS universat Confession of the evi spiriis, hereb the disclaim the ille o gods, and whereb the declare that there is no ther God but ne, hos Servanis e professo be this Confession Isay, i argument enough With a Witnes totis harge Christians stomthe Crime o irreligion, speciali toward the Roman ods for tithe Romanaods for a certa in remo ods, the thei religio forincertain is no religion an is their be no religion, ecause theirsbe O OdS, then Certainly e cannot be justi charge upo the artici of irreligion, illi respect to the worship of the Roman deities. But hi reproach rebound upon ourselves for Ou ho OrShip alie, an no oni neglect the true religio of the rue God, ut moreover j oin ali ou sor es t figlit it ut of the worid, re in truth guill of that whicli is mos properi irreligion. For hould grant those ou orshiprio beaods, do notoo likeWis subsCribeto the Common opinio that here is ne most igit an poWersul Deity, horis the Author an Sovereig of the worid, o infinite majest an perfectio, For thus many among o have ranged the godS, O S to est the supreme poWer in ne only, and malle the reS Subalternaods, and unde ossicer meret of this Almightiesto deities and thus Plat, describes great Iove a attende above by an heavent hos o inferior god an demonS. Can O Sarithera that e must pay the fame honourso his proCurator and preseCt an presidenis, a to the emperor hina self An praynOW, here is the crime to e ambitious of gettin into the good graCes O Caesar only an to achnowledg the ille o God like that of the emperor, His diae alone Who has the fovereig authorit Θsince by ou lawscit is capital to cali any one Caesar hocis notSUPreme, O to ea hi so calle by an other. I Will grant outhere is a dissereno in the modes of worshi belween a Worshippero God an a Worshippe of Jove I et u then suppos that one
xit Iaro ovem magnum in coelo comitum exercitu describit eorum arueret Damonum This passage e have in Gree in Athenagoras, thus O δὲ μιεγας
ιμελουμενος ; τοῦ ε ἔπεσαι στρατια Θεωνσε καὶ δαιμονων Athenai Leiat pro
Christian. The supremac of one deit is haloou illin is inutius Felix pro αδ at large lioni at the philosophers.