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ful famine and plague had fpread through them an univerfal defolation.

At the death of Maximinus Daia in 313, Lucinius remained master in the east. Conftantine, who had reigned for fome years as emperor in the weft, being a Chriftian, or difpofing himfelf to be fo, prevailed upon Licinius to join with him in publifhing an edict, which fuperfeded all perfecution, and granted full liberty and peace to Chriftians. This happy time lafted till the year 319, when Licinius altering his conduct, commenced a new perfecution, and in 323 renewed the war he had before waged with Conftantine. Licinius was vanquished both by fea and land, and upon his fubmiffion was allowed to retire to Theffalonica; but as he still meditated new difturbances, he was put to death by Conftantine's orders in the year 324.

Thus then at last a period was put to the troubles of the Chriftians. Religion triumphed over every obftruction, which the idolatrous powers had oppofed to it. The Chriftian Conftantine reigned fole emperor and here is dated the remarkable epocha of the peace and triumph of the Church of Chrift.

What has been faid feems to fhew fufficiently the accomplishment of the text under confideration, that is, the fevere judgments that fell upon the Roman emperors and the people of the empire, for their fupporting idolatry, and perfecuting the true worship of God. However, the hand of God did not flop here, nor was it satisfied with the flaughter of the great victims we have seen, nor with the large measure of calamities we have described. We shall fee in the fequel the moft aftonishing ftroke, by which the divine vengeance was at laft completed. This was, the fubverfion of the great Roman empire, and total destruction of Pagan Rome itself.

Notwithstanding the preceding explanation of the text, we fhall beg leave, in order to elucidate it the

more, to add something further, particularly concerning the ceffation of the pagan oracles, which chiefly happened in this firft age. Chrift came into the world not only to fubdue all earthly powers by bringing them under the yoke of his doctrine, but alfo to conquer the devil, and to break down the dominion he had ufurped over mankind. This we learn from our Saviour himfelf, who faid: "Now is the judgment of the world: now fhall the prince of this world, the devil, be caft out," John, xii, 31. It is well known that the devil had long deluded mankind by the oracles which he pretended to deliver by the mouths of the idols, or their priefts. Many of the answers thus pronounced as oracles, were undoubtedly mere inventions of the pagan priefts themfelves, who by fuch artifices impofed upon the ignorant. But the holy fathers and ancient ecclefiaftical writers agree, that the demons themselves often spoke through the idols, and uttered predictions, which, whether true or falfe, could always, on account of their obfcurity and ambiguity, be interpreted conformable to the events. All thefe oracular powers, even the most celebrated, were obferved to decline after our Saviour's coming into the world and the preaching of the gospel, and by degrees entirely ceafed giving any more anfwers. Thus fpeaks the hiftorian Eufebius, who flourished in the reign of Constantine the Great: "A great proof of the im"becility of the demons is, that their oracles are "extinct, and give no more answers as formerly, "and that this happened about the time of the "coming of our Saviour; for as foon as his doctrine was preached throughout the world, the oracles then ceased." Dem. Evang. lib. 5. The pagan writers themselves univerfally complain, that their gods had forfaken their temples, and that their votaries did in vain folicit their counfels. Julian the apoftate owns, "that the gods now-a-days feldom

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"infpire any of their minifters, nor can any one "fcarce obtain that inspiration; but oracles, like "other things, feems to alter with the revolution of "times." Apud S. Cyrill. lib. 6. contra Julian. Even the most celebrated oracle of Apollo at Delphos fome time before our Saviour's birth, had loft much of its credit, and after his appearance it entirely funk away. Thus fpeaks Juvenal of it at the beginning of the fecond century, Satyr. 6.

-Delphis oracula ceffant.

Now the Delphian oracles are dumb.

DRYDEN'S Transl,

Thus alfo wrote the poet Lucan, a little after the middle of the firft century, lib. 5.

-Non ullo fæcula dono

Noftra carent majore Deum, quam Delphica fedes quod filuit,
Of all the wants with which this age is curst,
The Delphic filence furely is the worst.

Rowe's Tranfl.

Plutarch wrote an exprefs treatise to account for the filence of oracles. He employs arguments founded on natural, moral, and political causes, but all his philofophy proved infufficient to give a fatisfactory reafon. That this filence was folely owing to the dominion of Chrift, and the establishment of his religion, is avowed even by fome of the pagans themselves. Porphyry, an inveterate enemy to Chriftianity, who lived towards the end of the thirdcentury, fays: "It's no wonder if the city for fo "many years has been afflicted with ficknefs, Efcu

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lapius, and the reft of the gods, having withdrawn "their former commerce with mankind; for fince

Jefus has begun to be worshipped, no one has re"ceived any public help from the gods." Euseb, Præp. Evang. lib. 5. On this fubject fee alfo Cave and others. The holy fathers are unanimous in their opinion, that the fuperior power of the Chriftian religion impofed filence on the devil, fhut up the mouths of his priests and priesteffes, and greatly

abridged his influence in feducing mankind. Vifible examples are not wanting in confirmation of this truth. St. Gregory of Nyffa relates, that St. Gregory Thaumaturgus, having entered a heathenish temple famous for oracles, purified it by the fign of the crofs and prayer, and compelled the demon that refided there to leave the place. This the demon himfelf confeffed to his votaries. We also learn from St. Chryfoftom, Theodoret, Sozomen, and others, that at Daphne, in the neighbourhood of Antioch, there was a temple dedicated to Apollo, much celebrated for its oracles; but that the body of the holy martyr, St. Babylas, being brought and laid in a church near the place, Apollo was inftantly ftruck dumb. Thus was the devil compelled to yield to a force he had not felt before. It was certainly fit that, when the Son of God appeared on the earth, then Satan fhould be obliged to withdraw, and his impofture give place to the light of truth.

But it ought to be here obferved, that this filencing of Satan was only a fmall part of the victory which Chrift claimed over him. The whole system of idolatry which that enemy of God had introduced. into the world, was now by the propagation of the Chriftian faith fhaken to the very foundation, and in a little time tumbled wholly to pieces. It was what the Almighty had long before announced by his prophets. Thus fpeaks Ifaias: "In that day the Lord fhall be exalted alone, and the idols fhall be utterly deftroyed." Ifai. ii. 17, 18. "The Lord fhall confume all the gods of the earth," fays another prophet, Sophon, ii. 11. In proportion as the Chriftian religion was made known, the abfurdity and impiety. of idolatrous worship became manifeft, the idols were thrown down, the fictitious deities they reprefented were fcoffed at and ridiculed, and their minifters treated with the utmoft contempt. In the fame measure that He, who is the "Light of the world," fpread his influence, with the fame fpeed

infpire any of their minifters, nor can any one fcarce obtain that inspiration; but oracles, like other things, feems to alter with the revolution of times." Apud S. Cyrill. lib. 6. contra Julian.. en the most celebrated oracle of Apollo at Delos fome time before our Saviour's birth, had lost uch of its credit, and after his appearance it enely funk away. Thus fpeaks Juvenal of it at the ginning of the fecond century, Satyr. 6.

Delphis oracula ceffant.

DRYDEN'S Tranfl.

Now the Delphian oracles are dumb.

Thus also wrote the poet Lucan, a little after the ddle of the firft century, lib. 5.

-Non ullo fæcula dono

oftra carent majore Deum, quam Delphica fedes quod filuit,
Of all the wants with which this age is curst,
The Delphic filence furely is the worst.

Rowe's Transl.

Plutarch wrote an exprefs treatise to account for e filence of oracles. He employs arguments unded on natural, moral, and political caufes, but his philofophy proved infufficient to give a fatistory reafon. That this filence was folely owing the dominion of Chrift, and the establishment of religion, is avowed even by fome of the pagans emfelves. Porphyry, an inveterate enemy to riftianity, who lived towards the end of the thirdntury, fays: "It's no wonder if the city for fo many years has been afflicted with ficknefs, Æfculapius, and the reft of the gods, having withdrawn their former commerce with mankind; for fince Jefus has begun to be worshipped, no one has received any public help from the gods." Eufeb. xp. Evang. lib. 5. On this fubject fee also Cave d others. The holy fathers are unanimous in eir opinion, that the fuperior power of the Chrifn religion impofed filence on the devil, fhut up e mouths of his priests and priefteffes, and greatly

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