с a sometimes called The Living Gospel. Beausobre says it was a collection of Mani's meditations and pretended revelations. But I cannot see how he should know this, when he adds that it was written in Persic, and probably was never translated into Greek: and in another place he says that he has not observed any fragments of it in the authors that have confuted Mani. I suppose that conjectural conclusion is built upon the story of Mani's journey to heaven, spoken of by eastern authors, for which I see no good foundation. For my own part I cannot say what was in the book; I know nothing of it beside the title. g d h e 4. The fourth is called The Treasure, and Treasure of Life, and The Treasures in the plural number, as if there were more than one: a greater, perhaps, and a less. Epiphanius speaks of a book called The little Treasury, as distinct from that called The Treasure: perhaps it was an abridgment of the former; but we cannot be certain. The Treasure was one of the books which were confuted by Heraclean. Beausobre thinks that the pompous title of The Treasure, or Treasure of Life, might be an allusion to some words of Christ, where he compares his doctrine to a treasure hid in a field: See Matth. xiii. 44. Augustine and the author < De Fide, joined with Augustine's works, allege a passage as taken out of The Treasure: but 'Beausobre says it is not genuine, and offers very weighty arguments against it. As I do not intend to examine all the notions of the Manichees, I shall have no occasion to consider that passage. m 5. By Epiphanius, Mani is said to have written a book about astrology: it is likely he means astronomy. a 6. In Photius is a book entitled The Gigantic Book: it is one of the three books of Mani which were confuted by Heraclean: the other two are The Gospel and The Treasures. Timothy of Constantinople mentions a Manichæan book, entitled The Giant's Enterprize: very probably he means the same with that just taken notice of. P 4 7. Mani's epistles: of which there was a book or collection made by somebody. t 1. The first to be observed by us is The Epistle of the Foundation: this was confuted by, Augustine, who transcribed the beginning of it into his own works. There is a large fragment of it in another book of Augustine: there are fragments of it also in the treatise De Fide, joined with Augustine's works. It was publicly read by the Manichees in their assemblies. Possibly it was a long epistle; for Augustine calls it a book, and says it contained almost their whole scheme. X u There is an epistle to Patricius, cited by Julian the Pelagian, in the Opus Imperfectum of Augustine. Tillemont considers this as different from The Epistle of the Foundation, though he allows that also to have been sent to some particular person. But to me it seems probable that they are one and the same epistle; for according to the reading " in the Benedictine edition of Augustine's Answer, The Epistle of the Foundation appears to be sent to Patricius. Which is the right reading, that in the Opus Imperfectum of Augustine, or that in his Answer to The h Beaus. T. i. p. 49. i Aug. de Natura Boni: cap. 44. Vid. et Act. cum Felice. J. 2. c. 7. et Contr. Faust. 1. 20. c. 6. * Cap. 14. &c. I Vid. Hist. de Manich. T. i. p. 49, 426. T. ii. p. 387. &c. * Αλλην δε την περι αερολογίας. Η. 66. n. 13. p. 619. D. η Ανατρέπει δε το παρα τοις Μανιχαίοις καλέμενον ευαγ γελιον, και την γιγαντείον βιβλον, και τις θησαύρες. Phot. Cod. 85, p. 204. • Η των γιγάντων πραγματεία. ap. Μeurs. Var. Div. p. 117. • Και το των επιτολων αυτε βιβλιον. ap. Coteler. ubi supr. et Toll. p. 142. 4 ή των επιτολων όμας. ap. Meurs. ib. r Vid. Aug. contr. Ep. Manichæi. s Vid. De Naturâ Boni. cap. 46. T. 8. P. 117. " Ipsa enim nobis illo tempore miseris quando lecta est, illuminati dicebamura vobis. Aug. contr. Ep. Man.cap. v. n. 6. * Et potissimum illum consideremus librum, quem Fundamenti epistolam dicitis, ubi totum pene quod creditis continetur.- Aug. Ibid. y Sic etiam in illâ ad Patritium epistolâ. ap. Aug. Op. Imp. 1. 3. c. 186.- Dixit hoc idem et Manichæus in epistolâ ad Patritium. Dixit et in epistolâ, quam scripsit ad filiam Menoch. ib. I. 4. c. 109. Mem. Ec. T. iv. Les Manichéens, Art. 13. aa De eo igitur, frater dilectissime Pattici, de quo significâsti, &c. ap. Aug. contr. Ep. Manich. c. 12. n. 14, ubi subjicitur in ima pagina hoc monitum. Editi, dilectissime, audisti. Vetus codex Corbeiensis, ante mille annos scriptus, loco audisti,' habet Pattici:' forte nomen illius, cui epis tolam dedit Manichæus. Epistle of the Foundation, I do not determine: but it seems likely that hereby is meant the same name with that of Mani's father: and if Patec, or Phatec, was the name of his father, and of his friend, or disciple, to whom The Epistle of the Foundation was sent, it may afford ground to think that this was a common name among the Persians or Chaldeans. a b с d 2. A letter to Menoch, a Manichæan woman, found at Constantinople, and often quoted by Julian the Pelagian. I think the genuineness of this letter is not disputed; but Augustine did not know any thing of it till it was quoted against him by Julian. g 3. A letter to Marcellus, found in The Acts of Archelaus, and in Epiphanius. Beausobre allows this letter to be genuine : but I think that if those Acts are fictitious, and the history of Mani there recorded is for the most part improbable, and without ground, it will be difficult to maintain this letter. Again, if genuine, it must have been written in Greek, as Beausobre grants. That learned writer has indeed some arguments to prove that Mani understood Greek; but perhaps they are of no great moment: the contents of the letter may increase the suspicion of its genuineness. It may be doubted whether in writing to a stranger Mani would take upon him his apostolical character, as he here does, unless indeed he means nothing extraordinary by it; and whether he would call one who was not of his opinion his " dear son. It seems to me likewise improbable that Mani should reveal his sentiments so clearly to one, who as yet had no knowledge of him; for he declares openly the doctrine of two principles, and his opinion concerning the birth of Christ and, in speaking of this last, he 'useth broad and offensive expressions. I might add other observations; but I forbear. 4. A letter to Scythian, cited by Eulogius in Photius. The passage may be likewise seen among some other fragments of Mani's writings in Fabricius. 5. An epistle to Zebenna, of which there are two fragments in " Fabricius. n 6. A letter to Cudarus, of which Fabricius has also a fragment. 7. A letter to Odas [or perhaps Addas, or Buddas:] Fabricius has likewise obliged us with a fragment of this epistle. P 8. Augustine speaks of an epistle of Mani, containing the strict rules by which the elect ought to govern themselves. By his manner of speaking it appears to have been well known at Rome and in Africa. Whether it was The Epistle of the Foundation, or some other, I cannot say; but I suppose it was not improper just to mention here this particular. 8. In some late writers mention is made of a book entitled Memoirs, or Memorable Sayings and Actions, of Mani; the loss of which is much regretted by Beausobre. 9. Alexander of Lycopolis mentions a book of Mani concerning our Saviour's crucifixion. But it may be questioned whether he means a distinct book, or only that in some book Mani had treated of that subject. u 10. An eastern author, cited by Hyde, speaks of a book of philosophy written by Mani. 11. In Photius is quoted a passage as Mani's; it is to this purpose: I am not so unmer'ciful as Christ, who declared, "Him that denies me before men, him also will I deny." As for me, I say on the other hand: "him that denies me before men, and by lying secures himself, I will receive with joy as if he had not denied me; and his lie and apostacy I will consider as a service to my interest." This saying, with some difference, and not quite so absurd and impudent, is in The Form of abjuring Manichæism, as we have it in Cotelerius, and ▾ Tollius. I think that Beausobre is in the right to dispute the genuineness of this passage, a See before, note . b. Sed quia post editionem illorum, -apud Constantinopolim Manichæi epistola inventa est, atque ad has directa partes, opera est aliqua ejus inserere. ap. Aug. Op. Imp. 1. 3. c. 166. P Proposita est vivendi regula de Manichæi epistolâ. Aug. de Mor. Manich. c. 20. n. 74. 4 και την των απομνημονευμάτων. (sive Manetis dictorum factorumque memorabilium Commentarium.) ap. Tollii Insign. p. 142. et Cotel. ubi supra. T. i. p. 430. δι * όπερ αυτός ὁ Μανιχαίος διαπράττεται λόγῳ περὶ τετε δι darkor. Alex. Lyc. p. 19. B. Ibn Shahna dicit Manetem scripsisse Philosophiam, quam vertit in linguam Persicam. Hyde, p. 283. x. Ubi supra. * T. ii. p. 796. u Ph. contr. Manich. 1. i. c. 8. y. Toll. ubi supr. p. 148. a found only in late authors, without naming the work whence it is taken. I am sure it is contrary to the noble saying of Mani, to be alleged by and by from The Acts of Archelaus, where he professes willingness to suffer, and to fear God more than men: it is also contrary to the practice of his followers, who were generally in suffering circumstances for their principles, and yet persevered, and shewed as much constancy as the men of any other sect. Beausobre has quoted a passage of Secundinus, shewing that the Manichees did not approve of dissimulation, nor of denying the Lord Jesus. Augustine assures us, that the Manichees alleged as genuine words of Christ what is recorded Luke xviii. 29, 30; "There is no man that has left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold." с d Perhaps this impudent saying was in The Memoirs, or Memorable Acts and Sayings, of Mani: if so, Beausobre had no reason to set any great value upon that piece. Indeed I suspect the collection with that name to have been a late thing; and I apprehend it not unlikely to have been made by Mani's enemies, and to have been injurious to him in some respects, though there may have been in it some of his genuine sayings and observations. с 12. Titus of Bostra intimates that Mani's books, at least the book he answered, was writ ten in Syriac. Augustine however supposeth that they had books written in Persic. f 13. From Augustine we learn that the Manichees had many and large books, adorned at great expense. Perhaps the bulk of the volumes was owing to the largeness of the letters in which they were written throughout; such as were otherwise generally used only at the beginnings of books or chapters. 14. I have now finished my account of Mani's works: I wish we had more of them, or at least The Epistle of the Foundation entire, that we might judge for ourselves. Perhaps it might please the curious if some learned man would publish a collection of all Mani's fragments. * See the next section, near the beginning. b Ib. p. 796, 797. Ipse enim non ignoras, quam pessimus sit, quamque malignus, quique etiam tantâ calliditate adversus fideles et summos viros militat, ut et Petrum coëgerit sub unâ nocte tertio Dominum negare. Secundin. ad August. c. 4. d- quid si alius dicat illud esse immissum, et falsum, quod ipsi proferunt dicente Domino: Omnis qui reliquerit domum, aut uxorem, aut parentes, aut filios propter regnum. cœlorum, &c. Aug. contr. Adimant. c. 3. n. 2. • Όσα μεν εν έτερα, γραος δικην μυθολογεί και γράφει τη Σύρων φωνη χρομενος. Tit. l. i. p. 69, in. f Itane Persicis libris me jubes credere, qui Hebræis me dixisti non credere? Aug, contr. Faust. 1. 13. c, 17, conspuuntur [al. conspiciuntur] tam multi et tam grandes et tam pretiosi codices, vestri : et multum dolentur labores antiquariorum, et sacelli miserorum, et panis deceptorum. Contr. Faust. 1. 13. c. 6. Incendite omnes illas membranas, elegantesque tecturas decoris pellibus exquisitas, ut nec res superflua vos oneret. ib. cap. 18.-cum te illi sonarent mihi frequenter et multipliciter voce solâ, et libris multis et ingentibus. Confess. 1. 3. c. 6. n. 10. Vid. et c. 12. Habeant, qui volunt, veteres libros, vel in membranis purpureis auro argentoque descriptos, vel initialibus, ut vulgo aiunt, literis, onera magis exarata, quam codices: dummodo mihi, meisque permittant pauperes habere schedulas, et non tam pulchros codices quam emendatos. Hier. Pr. in Job. T. i. p. 798. 176 SECT. IV, THE SENTIMENTS OF THE MANICHEES CONCERNING DIVERS POINTS. 1. Mani was a Christian. II. Divers particulars in which the Manichees agreed with other Christians. III. Whether Mani was an impostor? The question proposed, and the opinions of several about it. IV. Reasons for thinking he was an impostor, with an examination of those reasons. V. Additional observations. VI. The Manichæan sentiments concerning the divine perfections. Whether they believed two gods? They believed God creator, and a Trinity. Whether they worshipped the sun? VII. They held two eternal principles. VIII. Their account of the creation of the world. IX. Of the formation of man. X. That man has two souls. XI. Of the fall of man. XII. Of marriage. XIII. Of free will. XIV. Of fate. XV. Of the lawfulness of war. XVI. They held the transmigration of souls. XVII. They denied the resurrection of the body. XVIII. Of the future judgment, and the eternity of hell torments. XIX. Of the end of the world. XX. The grounds and reasons of their faith in Christ. XXI. They believed Christ to be God, but not man. XXII. Their opinion of Christ's crucifixion, death, and resurrection. XXIII. Whether they thought the death of Christ to be a propitiatory sacrifice? 1. THE first thing I observe for shewing Mani's sentiments is, that he was a Christian. b Entering into the debate with Archelaus, he is made to say: I, brethren, am a disciple and and an apostle of Jesus Christ.' His letter to Marcellus, inserted in the work ascribed to Archelaus, is thus inscribed: Mani, an apostle of Jesus Christ, and all the saints with me, 'unto Marcellus my dear son, grace, mercy and peace from God the Father, and from the Lord Jesus Christ. In that letter he complains that some, even Christians, did not believe the things * said in the gospels by our Lord and Saviour Jesus Christ.' At the village Diodoris, Mani is represented speaking to Archelaus in this honest, and resolute, and truly Christian manner: If 'you have a mind to persecute me, I submit: if you would inflict punishments upon me, I do not decline them: if you would kill me, I am not afraid. For we ought to fear him alone, who is able to destroy both soul and body in hell:' see Matt. x. 28. Faustus in his book usually proposeth difficulties and objections against their scheme in the way of question: Do you receive the gospel? Yes certainly.' Afterwards: ‹ Do you receive the gospel; and do you ask me whether I receive the gospel, when in fact it appears that I receive it by doing what it commands?' which he there proceeds to shew in a variety of particulars. He speaks of the wholesome, or saving words of the Lord, and his divine discourses.' And, according to him, Christ is light and truth itself, and' a teacher and model of all virtue. в h Faustus readily professeth himself and the rest of the Manichees to be disciples of Christ and his apostles: nor will they be prevailed upon by any to forsake Jesus, the son of God, their master. Our Lord, and our Saviour, are characters and titles by which they continually speak of Jesus Christ. m Ego, viri fratres, Christi quidem sum discipulus, apostolus vero Jesu. Arch. n. 13, p. 24, in. b Μανιχαίος αποςολος Ιησε Χρισε P. 6. χαρις, έλεος, ειρήνη από θεα πατρος και κύριε ήμων Ιησε Χρισ8. κ. λ. n. 5, • Ούτε γαρ τοις ειρημένοις εν ευαγγελίοις παρ' αυτό το σωτηρος ήμων και κυριε Ιησε Χρισε πισεύεσιν. ib. p. 7. Si persequi volueris, paratus sum: et si inferre supplicia, non refugiam. Si etiam interficere me vis, non reformido. &c. Arch. n. 47, p. 84. Accipis evangelium? Et maxime. Faust. 1. 2, c. i. Accipis evangelium? Tu me interrogas, utrum accipiam evangelium, in quo id ipsum accipere apparet, quia quæ jubet ? Ego patrem dimisi, et interrogas, utrum accipiam evangelium? Nisi adhuc nescis, quid sit quod evangelium nuncupatur. 1. 5, c. i. observo credimus, tum præcepta salutaria ejus, tum parabolas, cunctumque sermonem deificum. Id. 1. 32, c. 7. Christum lumen, sanctimonium, divina omnia petentem. 1. 14, c. i. f.- veritatis auctori. 1. 16, c. 2. h i Quid vero et de magistro ipso dicemus ac sanctimonii totius auctore Jesu-? 1. 30, c. 4. k- -ut fere Christo placet et ejus apostolis, et nobis profecto. 1. 24, c. i. med.— neque id temere aut præsumtive, sed a Christo discentes et ejus apostolis, &c. eod. cap. ad fin. Nos vero quamvis de hac sententiâ nemo prorsus dejiciat, ex Deo accipiendi filium Dei. l. 23, c. 3, in. m Et merito dixisse Dominum nostrum. Fortunat. Disp. i. c. 14. Evasimus igitur, quia spiritalem secuti sumus salvatorem. Nam illius tantum erupit audacia, ut si noster Dominus carnalis foret, omnis nostra fuisset spes amputata. Secundin. ad. Aug. c. 4. a Titus of Bostra owns that they honoured the name of Christ. Augustine Augustine observes, that they would not say the doctrine of the apostles of Christ was in any respect false and mistaken. By all which we may perceive how much the later ingenious Stephen Nye was mistaken, when he said that the Manichees never were accounted a sect of Christians. с I shall add but little more here. e b Fortunatus, the Manichæan presbyter, in the dispute with Augustine, says, the soul cannot be reconciled to God but by the Lord Jesus Christ: that Christ our Saviour has taught us what good we ought to do, and what evil we ought to avoid, in order to please God: that the doctrine of Christ is sound doctrine, by which the soul may be purified from its defilements, and brought back to the kingdom of God. II. Mani then and his followers were Christians. It will appear farther from great numbers of things to be taken notice of as we go along. However, I would here add a few passages shewing, in some measure, what opinions they held in common with other Christians. They believed a God and a Trinity, and that God made the world; so Augustine & says, Nevertheless we may hereafter observe some differences between them and other Christians upon these heads. h They required and encouraged repentance, as Augustine likewise assures us. i And he observes that he and the Manichees agree in saying that we ought to love God and our neighbour. But they denied that this was taught in the Old Testament. Let me here add the confession of faith made by Fortunatus at the beginning of the dispute with Augustine in the year 392; though some expressions there used are not altogether agreeable to the catholic doctrine. Our belief,' says Fortunatus, is this, that God is incorruptible, glorious, inaccessible, 'incomprehensible, impassible, dwelling in his own eternal light: that he produceth nothing from himself that is corruptible, not darkness, not dæmons, not Satan: that he has sent a Saviour like himself, the Word, born before the foundation of the world; who after the world • was made, came among men to save the souls worthy of his holy favour, sanctified by his heavenly precepts, through faith and reason endowed with the knowledge of heavenly things:" and that under his conduct those souls shall again return to the kingdom of God, according to his holy promise, who said: "I am the way, the truth, and the door: and no man cometh unto the Father but by me:" John xiv. 6. These things we believe, forasmuch as souls cannot ⚫ otherwise, that is, through any other mediator, return to the kingdom of God: for he himself says: "He that hath seen me hath seen the Father also:" ver. 9. and, "He that believeth on 'me shall not taste death, but passeth from death to life, and cometh not into condemnation :" auctore Salvatore nostro, qui nos docet et bona exercere, et mala fugere. Disp. 2, n. 20, f. f si post admonitionem Salvatoris nostri, et sanam doctrinam ejus, a contrariâ et inimicâ sui stirpe se segregaverit anima;Unde patet recte esse pœnitentiam datam post adventum Salvatoris, et post hanc scientiam rerum, qua possit anima, acși divino fonte lota, de sordibus et vitiis tam mundi totius, quam corporum in quibus eadem anima versatur, regno, Dei, unde progressa est, repræsentari. Fort. Disp. 2, c. 21. Numquid propterea dicere non debemus, quod bonus Deus fecerit mundum; quia hoc dicit etiam Manichæus? Item si interrogemur, utrum sit Deus? et nos et Manichæi respondemus: Est Deus.-De ipsa quoque Trinitate interrogati, utrique dicimus, Patrem et Filium et Spiritum Sanctum ejusdem esse naturæ. Aug. Op. Imp. I. v. c. 30. Nam, ut inter omnes sanos constat, et quod ipsi Manichæi non solum fatentur, sed et præcipiunt, utile est pœnitere peccati. Aug. de duab. Anim. c. 14, n. 22, m. VOL. II. Atque in his duobus convenit mihi cum Manichæis, id est, ut Deum et proximum diligamus: sed hoc veteri testamento negant contineri. De Mor. Ec. Cath. c. 28, n. 57. * Et nostra professio ipsa est, quod incorruptibilis sit Deus, quod lucidus, quod inadibilis, quod intenibilis, impassibilis, æternam lucem et propriam inhabitet: quod nihil ex sese corruptibile proferat, nec tenebras, nec dæmones, nec Satanam; nec aliquid adversum in regno ejus reperiri possit : Sui autem similem Salvatorem direxisse, Verbum natum a constitutione mundi, cum mundum fabricaret, post mundi fabricam inter homines venisse; dignas sibi animas elegisse sanctæ suæ voluntati, mandatis suis cœlestibus sanctificatas, fide ac ratione imbutas cœlestium rerum; ipso ductore hinc iterum easdem animas ad regnum Dei reversuras esse, secundum sanctam ipsius pollicitationem, qui dixit: Ego sum via, veritas, et janua; et nemo potest ad Patrem pervenire nisi per me. His rebus nos credimus, quia alias animæ, id est, alio mediante non poterunt ad regnum Dei reverti, nisi ipsum repererint, viam, veritatem, et januam. Ipse enim dixit : qui me vidit, vidit et patrem meum; et, qui in me crediderit, mortem non gustabit in æternum, sed transitum facit de morte ad vitam, et in judicium non venit. His rebus credimus; et hæc est ratio fidei nostræ, et pro viribus animi nostri mandatis ejus obtemperare, unam fidem sectantes hujus Trinitatis, Patris et Filii et Spiritus Sancti. Fortunat. Disp. i. n. 3. 2 A |