с have disowned God as creator, I shall put down a passage or two more from Augustine, and the author De Fide, where they allow that the Manichees spoke of God as the maker of the world. And Titus of Bostra, giving an account of their notion upon this head, says that the universe, according to them, consisted indeed of a mixture of good and bad, but was formed by the good principle, that is, God. For the evil principle knew nothing beforehand of the formation of the world. Besides, I remember that I alleged a passage to this purpose before, when I shewed their agreement with other Christians. And Beausobre might be consulted upon this head. с The Manichees believed a consubstantial Trinity, or three persons of the same substance. I' have already taken some notice of this. I observe here a few more particulars as proofs of this, though I do not design to examine their opinion nicely. g Augustine says the Manichees never dared to deny that the Father and the Son are con substantial. Secundinus begins his letter to Augustine in this manner: I give thanks to the ineffable and most sacred Majesty, and to Jesus Christ, his first-begotten, king of all lights. I also humbly give thanks to the Holy Spirit.' Faustus has a remarkable passage where he says: We worship one deity of God the Father Almighty, and Christ his Son, and the Holy Ghost, under a threefold appellation. But the Father we believe to inhabit the supreme and most sublime light, which Paul calls inacces ́sible. [1 Tim. vi. 16.] The Son we think dwells by his power in the sun, by his wisdom in the moon: the Holy Spirit, the third Majesty, has the air for his residence.' Here therefore I observe that the Manichees are said to worship the sun. So * Socrates expressly. Libanius too owned that they worshipped the sun in a secondary sense: and it is very likely that they paid some respect both to the sun and the moon on "account of the residence of the Son of God therein, as just mentioned by Faustus. n However, let us likewise see what others say. We find Augustine himself charging them with the worship of the sun and the moon. But in the dispute with Fortunatus, when called upon to declare if he had seen any thing criminal in their worship, he owned that he had observed nothing amiss in the prayers, at which he was present, except that they turned themselves toward the sun. In another place he informs us, that when they prayed they looked toward the sun in the day time, and toward the moon in the night. In another place he speaks of their kneeling to the sun, or toward it. Alexander of Lycopolis says they honour the sun and moon above all things, not as gods, but as the way by which we are to go to God. Titus * Proinde mundum a naturâ boni, hoc est a naturâ Dei factum confitentur quidem, sed de commixtione boni et mali, quæ facta est, quando inter se utraque natura pugnavit. Aug. de Hær. cap. 46. Iste autem, cujus nomen in eodem libro non comperi, detestatur Deum mundi fabricatorem; cum Manichæi, quanquam librum Geneseos non accipiant, atque blasphement, Dèum tamen bonum fabricâsse mundum, etsi ex alienâ naturà atque materiâ, confiteantur. Contr.adv. Leg. et Proph. 1. i. c. i. Manichæus enim duas dicit esse naturas, unam bonam, et alteram malam; bonam, quæ fecit mundum, malam, de quâ factus est mundus. De Fid. c. 49. in. • Γεγονε τοινυν μίξις και κράσις, τατον φησι τον τρόπον, της σε καταποθείσης δυναμεως τε αγαθε, και της καταπίεσης ύλης και έτως εξ αμφοίν εδημιεργηθή το δε παν, ύπο τα αγαθα δηλαδή 8 γαρ αν προενόησεν ἡ κακια κοσμα γενεσεως. Tit. l. i. p. 68. m. See before, p. 177, note %. * See p. 177, &c. g Quia et numquam dicere ausi sunt, Patrem et Filium nisi unius esse substantiæ. Aug. Serm. xii. in PS: cap. x. n. xi. Habeo et ago gratias ineffabili et sacratissimæ Majestati, ejusque primogenito omnium luminum regi Jesu Christo. Habco gratias, et supplex sancto refero Spiritui. Secund. ad Aug. Ep. in. i Igitur nos Patris quidem Dei omnipotentis, et Christi filii cjus, et Spiritus Sancti unum idemque sub triplici appellatione г colimus numen: sed Patrem quidem ipsum lucem incolere credimus summam ac principalem, quam Paulus alias inaccessibi< lem vocat: Filium vero in hac secundâ ac visibili luce consistere; qui quoniam sit et ipse geminus, ut eum Apostolus novit, Christum dicens esse Dei virtutem et Dei sapientiam ; virtutem quidem ejus in sole habitare credimus, sapientiam vero in luna: nec non et Spiritûs Sancti, qui est majestâs tertia, aëris hunc omnem ambitum sedem fatemur ac diversorium. Faust. 1. 20. c. 2. k - και τον ήλιον προσκύνειν διδασκει. Socr. 1. i. c. 22. p. 56. A. See before, p. 144. m quod vel tu, vel quilibet alius rogatus, ubinam Deum suum credat habitare, respondere non dubitabit, in lumine: ex quo cultus hic meus omnium pene testimonio confirmatur. Faust. ib. 1. 20. c. 2. f. a Solem etiam et lunam cum eis adorant et orant. Aug. T. 2. Ep. 236. al. 74. Ego autem in oratione, quâ interfui, nihil turpe fieri vidi: sed solum contra fidem animadverti―quod contra solem facitis orationem. Adv. Fortun. Disp. i. n. 3. P Orationes faciunt ad solem per diem, quaquaversum circuit; ad lunam per noctem, si apparet; si autem non apparet, ad aquiloniam partem, quâ sol, cum occiderit, ad orientem revertitur, stant orantes. De Hær. c. 46. Sol iste, cui genu flectitis, &c. De Mor. Manich. cap. 8. The Manichees. Sect. IV. of Bostra ascribes their respect to the sun to their supposition that it was composed of parts of light entirely pure, and unsullied with a mixture of evil. And Augustine seems to speak to the like purpose, or at least that they esteemed it a portion of light which God inhabits. Simplicius says they thought the sun and moon to consist of parts of the good substance, and therefore honoured them. C Upon the whole, I believe we need not surmise any great harm in the respect they shewed the sun, considering that Faustus assures us they believed one God under a threefold appellation, and considering what Augustine says of the prayers at which he was present. But it seems that when they prayed to God, for some reason or other they turned their faces toward the sun or the moon. 6 VII. The Manichees,' to use Augustine's words, held two principles, different and oppo'site, eternal and coeternal: and two natures and substances, one good, the other evil, following herein other ancient heretics.' In this notion, as the same learned father says, they triumphed to a great degree, supposing it to afford the best account of the origin of evil. h And Epiphanius says that by this scheme Mani endeavoured to free God from the charge of being the author of evil. To the like purpose speaks & Jerom, and Titus of Bostra, and Simplicius. Indeed this difficult question, of the origin of evil, was the ruin of these men, and of many others. They perplexed and confounded themselves, and they endeavoured to puzzle and confound all other people. Augustine intimates as much. k Theodoret's account is to this purpose: Mani' taught two eternal beings, God and matter. 'God he called light, matter darkness: and the light good, matter evil. He called them also by other names. Light is a good tree, full of good fruits: matter an evil tree, bearing fruits agreeable to its root." Photius, observing the contents of a work of Agapius, a Manichæan writer, says: He ⚫ advanceth a bad principle, self-existent and opposite to God; which he sometimes calls nature, ⚫ sometimes matter, sometimes Satan, and the devil, and the prince and god of this world, and • the like.' Their opinion is laid down by Fortunatus at the beginning of his second dispute with Augustine. Jerom often takes notice of this doctrine of the Manichees. any Christians This notion, and the consequences of it, This doctrine Mani teaches in his letter to Marcellus. He wonders how can think that God made Satan and other evil things. are much discoursed of in The Dispute of Archelaus. * 2 Επειδή δε ήλιον σεμνύνει, και αμιγη είναι, ὡς ὑπειληφε, το xang diopičeтai. Tit. contr. Manich. 1. 2, p. 128. in. -isti sic colunt, ut particulam b Et ideo istum solemdicant esse lucis illius in quâ habitat Deus. De Gen. contr. Man. 1. i. c. 3. n. 6. • Ποση δε και ή περι τετο αλλοκοτια, το εκ παντων των εν τῳ ερανῳ μόνες τες δυο φωςήρας τιμαν, της τε αγαθε μοίρας XEYOYTAS AUTES. X. λ. In Epictet. c. 34, p. 167. Iste duo principia inter se diversa et adversa, eademque æterna et coæterna, hoc est, semper fuisse, composuit : duasque naturas atque substantias, boni scilicet et mali, sequens alios antiquos hæreticos, opinatus est. Aug. de Hær. c. 46. e Hic fortasse quis dicat, Unde ipsa peccata, et omnino unde malum? Si ab homine, unde homo ? Si ab angelo, unde angelus ? Quos ex Deo esse cum dicitur, quamvis recte vereque dicatur, videntur tamen imperitis et minus valentibus acriter res abditas intueri, quasi per quamdam catenam ad Deum mala et peccata connecti. Hac quæstione regnare se putant. De Duab. Anim. c. 8, n. 10. 1 Μάνης, βελομενος κακιας ὑπεξαίρειν τον θεον, κ. λ. Epiph. H. 66, n. 16. p. 632. Vid. et n. 15, in. * Inde Manichæus, ut Deum a conditione malorum liberet, alterum mali inducit auctorem. Hier. in Naum. cap. 3, T. 3, p. 1588. in. * Κακίας γαρ αναιτιον αποδείξαι τον Θεον βοληθεις, κ. λ. Tit. contr. Manich. 1. i. p. 60, in. ap. Basnag. et Canis. Lect. Ant. T. i. και το θαύμασον, ότι παντα ταυτα ανέπλασαν, δια Θεοσεβή δήθεν ευλαβειαν μη βελομενοι γαρ αιτιον τε κακε τον Θεον είπειν, αρχήν ὑπεσησαντο ιδιαν τε κακε, κ. λ. Simpl. in. Epict. Enchir. c 34, p. 168. *k Qui, dum nimis quærunt, unde sit malum, nihil reperiunt nisi malum. De Ut. Cred. c. 18, n. 36. 1 Ούτος δυο αγεννητος και αἴδιες εφησεν είναι, θεον και ύλην και προσηγόρευσε τον μεν θεον φως, την δε ύλην σκοτος., x. λ. Thdrt. H. F. 1. i. c. 26. p. 212. B. C. m Αρχην πονηραν αυθυπόςατον ανανίσησιν εξ αίδιο τῷ θεῷ, ήν ποτε μεν φυσιν, αλλοτε ύλην, και άλλοτε δε Σαταναν, και Διαβολον, και αρχοντα τε κόσμο, και θεον το αιώνος τετε. x. λ. Ph. cod. 179, p. 404, in. n Disp. 2, sub in. • Ut non juxta Manichæum, et cæteras hæreses (quæ factorem et materiam ponunt), aliquid, unde creaturæ factæ sint, antecesserit creaturas, sed omnia ex nihilo substiterint. Hier. in Ep. ad Gal. cap. i. T. 4. P. i. p. 435, in Vid. eund. ad Ctes. Ep. 43. T. 4. P. 2, p. 480, infr. m. et Proi. D'al. adv. Pelag. ib. p. 485, in. • Και πως τον θεον το Σατανα, και των κακων αυτό πραγ μάτων λεγειν τολμωσι ποιητήν και δημιεργον, θαυμάζειν μοι f. ETECXETAI. ap. Arch. c. 5, p. 7, Ego duas naturas esse dico, unam bonam, et alteram malam. ib. c. 14, p. 26. After all this, it may be still proper to put down, in the margin at least, the words of Mani himself, near the beginning of his Epistle of the Foundation, which was so much admired by his followers, and is largely cited by Augustine. There were,' says he, in the beginning, two substances, divided from each other. The kingdom of light is held by God the Father, ⚫ unchangeable, all-powerful, true in his nature, eternal, having in himself wisdom and vital 'powers. His most splendid kingdom is founded upon light and blessed land, not to be shaken or moved by any.' But however, as he goes on, On one side of his illustrious and holy terri⚫tories was the land of darkness, deep and wide, where dwelt fiery bodies, and all sorts of pesti'ferous things: beyond which are muddy waters, boisterous winds, dark smoke; and at the centre the dreadful prince and universal governor, having with him innumerable princes, of which he is the soul and source. And these are the five natures [or elements] of the pestifer "ous country, b с These five elements, as Augustine observes in plainer words, are darkness, water, wind, fire, smoke. Darkness is the outmost, within that water, within that wind, next fire, and the inmost smoke; all which regions have their several inhabitants. In another place Augustine mentions again these five elements, but in a different order. There were as many elements in the kingdom of light; air, light, fire, water, wind: which, at the formation of the world, were mixed with the bad elements. Hence it appears that Mani ascribed to matter, the evil substance, the land of darkness, not only eternal existence, but likewise motion and life, animal passions, and, as one would think, reason or intelligence. If the inhabitants of those regions had not reason originally, they seem to have gained it afterwards. Upon this point I shall mention a thought of Beausobre, which is to this purpose. Titus of Bostra observes this absurdity in the Manichæan scheme, that they ascribe an unreasonable life only to dæmons: and yet those dæmons are represented shewing great art and skill. But,' says Beausobre, Titus did not consider that the Manichees do not ascribe such ability to the • dæmons till after they had seized on the parts of light which were devoured by them, and became incorporated with them.' Whether this be right I cannot say: I shall mention an observation concerning this matter by and by. 'As for the devil, to take the words of Beausobre, Mani did not believe him to be properly eternal, forasmuch as he gave him a father: which supposition he built upon the words of our Saviour in John viii. 44. According to him the father of the devil was matter agitated in a violent, irregular, and tumultuous manner.' k That learned writer does not refer to the proper vouchers for proof of this account. I shall therefore add a few references in the margin, taken from The Dispute of Archelaus, where * Mani is represented quoting the text of St. John's gospel in this manner, that the father of the Hæ quidem in exordio fuerunt duæ substantiæ a sese divisæ. Et luminis quidem imperium tenebat Deus Pater, in suâ sanctâ stirpe perpetuus, in virtute magnificus, naturâ ipsâ verus, æternitate propriâ semper exsultans, continens apud se sapientiam et sensus vitales.-Ita autem fundata sunt ejusdem splendidissima regna super lucidam et beatam terram, ut a nullo unquam aut moveri aut concuti possint. Ap. Aug. contr. Ep. Manich, c. 13, n. 16. Juxta unam vero partem ac latus illustris illius ac sanctæ terræ erat tenebrarum terra, profundâ et immensâ magnitudine, in quâ habitabant ignea corpora, genera scilicet pestifera. Hic infinitæ tenebræ, ex eâdem manantes naturâ inæstima'biles cum propriis fetibus: ultra quas erant aquæ cœnosæ ac turbidæ cum suis inhabitatoribus, quarum interius venti horribiles ac vehementes cum suo principe et genitoribus. Rursus regio ignea et corruptibilis cum suis ducibus et nationibus. Pari modo introrsum gens caliginis ac fumi plena, in quâ morabatur immanis princeps omniuin et dux, habens circa se innumerabiles principes, quorum omnium ipse erat mens et origo. Hæque fuerunt naturæ quinque terræ pestiferæ. ap. Aug. ib. c. 14, n. 19. Animadvertimus quinque naturas, quasi partes unius naturæ, quam vocat terram pestiferam. Hæ sunt autem, tenebræ, aquæ, venti, ignis, fumus; quas quinque naturas sic Η όθεν πεφευγασι προσομολογειν αυτή λογισμόν τε και γνωσιν. Tit. 1. i. p. 70, sub in. i B. T. i. p. 179, and see him again T. 2. p. 263. Et alio in loco, patrem diaboli mendacem et homicidam esse confirmat [Salvator Christus]. Manes, ap. Arch. c. 13, p. 24.Cum loquitur mendacium, de suis propriis loquitur, quoniam mendax est, sicut et pater ejus. ib. n. 29, p. 48. Conf. Beaus. T. 2, p. 263. devil is a liar and a murderer:' where likewise he speaks of the devil as having no former or creator but his own malice, whence he sprang. b This notion of the origin of Satan may seem strange and yet perhaps it is not much stranger than the opinion of those who thought that plants grew up where no seeds had been sown: and that animals in water and on the land, having sexes, sprung up out of the genial virtue of the elements alone, descended from no parents. There is this difference only, that these persons, it is likely, ascribed that genial virtue of the elements to an intelligent and powerful cause, even God. Here, therefore, I insert the observation deferred before, which is this: since Beausobre allows that, according to the Manichees, the devil, who was not properly eternal, was formed by the violent and irregular motion of eternal matter; and since Augustine expressly says, that the elements in the kingdom of darkness begot their several princes; in like manner, perhaps, the land of darkness, once irrational, gained reason, or cunning and skill, by some violent and tumultuous agitations. Or, possibly, they never ascribed reason to dæmons, though they allowed them to have a great deal of cunning. d f с I beg leave to observe farther, that Augustine often speaks of mind in matter, according to the Manichean scheme: as does Mani himself in his Epistle of the Foundation. And Augustine thinks he has a great advantage, in his argument with them, when he observes how many good things they placed in the evil nature; such as life, power, memory, intellect, proportion and order. h Their doctrine of two principles the Manichees endeavoured to support by texts of the New Testament. They often argued from those words of our Saviour, Matt. vii. 18. "A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit:" and from the seventh chapter of the epistle to the Romans, where the apostle speaks of two laws, or two powers; one the understanding or reason, the other the flesh or the members of the fleshly body, which are in perpetual opposition: and from 1 John v. 19. "The whole world lies in wickedness," or the evil one; and from other texts which need not to be particularly mentioned. VIII. According to the Manichees the formation of this world was occasional, owing to an attempt of the kingdom of darkness upon the kingdom of light. Augustine expresseth himself briefly in his summary account of Manichæism: They' own, indeed, that the world was made by the good nature, that is, the nature of God, but out of a mixture of good and evil, which happened when the two natures fought together.' Si vero consideretis, quomodo generentur filii hominum, invenietis non esse Dominum hominis creatorem, sed alium, qui et ipse ingenitæ est naturæ, cujus conditor nullus, nec creator, nec factor est, sed solâ malitiâ suâ talem eum protulit. ap. Arch. n. 14, p. 27. b -quia, nisi talis aliqua vis esset in istis elementis, non plerumque nascerentur ex terrâ quæ ibi seminata non essent: nec animalia tam multa, nullâ marium feminarumque commixtione præcedente, sive in terrâ, sive in aquâ, quæ tamen crescunt, et coëundo alia pariunt, cum illa nullis coëuntibus parentibus orta sint. Ang. de Trin. 1. 3. cap. 8, n. 13. Quod si animalia quædam vento et aurâ concipere solere, omnibus notum est.-Lact. Inst. 1. 4, c. 12, sub in. Nec tamen commoveat aliquem, quod animalia quædam de terrâ nasci viden tur. Hæc enim non terra per se gignit, sed spiritus Dei, sine quo nihil gignitur. 1. 2, c. 8, p. 183. Vid. Id. ib. 1. i. c. 8, p. 43. • Beausobre has exactly the like thought, though I was not aware of it when I wrote what is above. However I here transcribe his words. Il ne faut pourtant pas s'imaginer, qu'il crût le Démon éternel. Sans doute il le faisoit nâitre du mouvement déreglé de la matiere, comme d'anciens philosophes croyoient que les animaux étoient nés de la corruption. de la terre. C'étoit le sentiment des Manichéens, qu'on attribue aussi aux Priscillianistes. Nec natura ejus [Diaboli] opificium Dei sit, sed eum ex chao et tenebris emersisse. Leo Ep. xv. N°. 5, p. 452. Beaus. T. i. p. 388. d 4 Quinque enim elementa, quæ genuerunt principes proprios, genti tribuunt tenebrarum. De Hær. cap. 46. sub in. • Hinc enim et mali substantiam quamdam credebam esse talem, et habere suam molem terram, sive crassam et deformem, sive tenuem et subtilem, sicut est aëris corpus, quam malignam mentem per illam terram repentem imaginantur. Confess. 1. 5, c. x. n. 20. Hæc dixi, ut, si fieri potest, tandem dicere desinatis, malum esse terram per immensum profundam et longam; malum esse mentem per terram vagantem; malum esse quinque antra elementorum-malum esse animalia in illis nata elementis. De M. Manich. c. 9. n. 14. f—in quâ morabatur immanis princeps omnium et dux, habens circa se innumerabiles principes, quorum omnium ipse erat mens atque origo. ap. Aug. contr. Epist. Manich. c. 15, n. 19. There is somewhat about this fight in the fragments of Mani's letter Of the Foundation. But there must have been more said of it in that part of the letter which Augustine did not answer, and therefore did not quote. For want of which I shall be obliged to take the account of this matter from other authors. Theodoret says, 'There being a prodigious tumult and intestine war in the kingdom of Hyle, as they contended and fought with each other, they exceeded the bounds of their own territories, and came to the confines of light: at the sight of which they were greatly surprised and delighted, and did all they could to lay hold of and mix the light with themselves.' Titus of Bostra says, that matter having made the inroad beforementioned, the good being "sent out a power or spirit, to which the Manichees give what name they please, to reduce ⚫ matter to better order, which was in some measure effected; for matter was greatly delighted at the sight of that power, and devoured it, and thereby was rendered more tame.' d In The Acts of Archelaus this affair is related after this manner: Darkness, exceeding its limits, fought with light. When the good Father [that is God] perceived that darkness was come into his country, he detached from him a power called the Mother of Life. This power formed the first man, and invested him with the five elements, wind, light, water, fire, air. Thus equipped he went down to fight with darkness: but the princes of darkness fighting against him devoured a part of his armour, which is the soul.' • The first man,' as it follows in those Acts, being overpowered looked up to God, who taking pity on him sent to his 'relief another of power called the Living Spirit; who descending reached out his hand to him and rescued him: but he left the soul below. Then the Living Spirit created the world. He created the lights out of the souls that remained, and appointed the firmament to revolve. At length he created the earth.' Who is meant by the Living Spirit is not certain; whether the Word, or the Holy Spirit, or some other intelligent being: but it seems to be rather more probable, that hereby is meant some spirit inferior to the divine persons; and that Mani was of the same opinion with divers others in former times, who, judging the creation of this visible world unworthy of God, ascribed that work to some inferior intelligence. h And,' as Beausobre says, if we reduce to simple ideas all which is said concerning the first man, his descent, his armour, his combats, a part of his armour taken from him, and devoured by the princes of darkness, the meaning may amount to this: that the soul is a celestial substance, which God has thought fit to mix with matter for making the world; and that this was occasioned by an enterprise of matter, which God foresaw, but did not think fit to hinder.' Or, as he expresseth it in another place: They supposed that the first man descended from heaven to combat the powers of darkness: and that he was armed with five celestial elements, • air, wind, water, fire and light. Matter devoured a part of his armour, which is the soul. In general God permitted that the celestial substance should be mingled with the terrestrial, or bad substance, which occasioned the creation of the world.' i The same learned and judicious author has some other observations relating to this matter, taken from the obscure and figurative style of the eastern people, and the language in which Mani's works were written, which might not be well understood by the Greeks and Romans. And I shall add here a passage of Fortunatus, who, disputing with Augustine, says: Hence' a Unde si tibi videtur, inquit, ausculta prius quæ fuerint ante constitutionem mundi, et quo pacto prælium sit agitatum, ut possis luminis sejungere naturam ac tenebrarum. ap. Aug. contra Ep, Manich. c. 12, n. 15. Vid. et libr. De Fid. contr. Manich. cap. xi. b -αιωσι δε πολλοις ύσερον διαςασίασαι προς ἑαυτην την ύλην, και τις ταύτης καρπες προς αλληλές τε δε πόλεμε συσαντος, και των μεν διωκόντων, των δε διωκομένων, μεχρι των όρων το φωτος αυτές αφικεσθαι· ειτα το φως θεασαμένες, ήσθηναι τε επ' αυτῳ, και θαυμασαι και βεληθηναι πασσύδει κατ' αυτε σρατεύσαι, και άρπάσαι, και κερασαι τῷ φωτι το ιδιον Oxoros. Thdrt. T. iv. p. 212. C. d Tit. contr. Manich. 1. 2, p. 68. Γνοντα δε τον αγαθόν πατέρα το σκοτος εν τη γη αυτό επιδεδημηκος, προβάλλειν εξ αυτό δυναμιν, λεγομένην μητέρα της ζωής, και αυτήν προβεβληκεναι τον πρωτον ανθρώwo, x. λ. ap. Arch. n. 7, p. 10. ε οἱ δε τ8 σκοτες αρχοντες, αντιπολεμεντες αυτῷ, έφαγον εκ της πανοπλίας αυτ8, ὁ εσιν ἡ ψυχη. ib. f -Τοτε - και επέσειλεν ἑτεραν δύναμιν προβληθεισαν ὑπ' αυτέ, λεγομένην των πνευμα έκτοτε εν κατέλειψε κατά την ψυχήν. Τότε ζων πνευμα εκτίσε τον κόσμον. πάλιν το ζων πνευμα έκτισε τις φωςήρας, ο έξι της ψυχής λείψανα, και ούτως εποίησε το τερέωμα κυκλευίται και πάλιν έκτισε την γην. ib. p. 10, 11. * See Beaus. T. 2, p. 359. i lb. p. 555. h Ib. T. 2, p. 390. kAs before, p. 390, 391, 392. 1 Hinc ergo apparet antiquitas temporum nostrorum, quam repetimus, et annorum nostrorum, ante mundi constitutionem hoc more missas esse animas contra contrariam naturam, ut eamdem suâ passione subjicientes, victoria Deo redderetur. Nam dixit idem apostolus, &c. Fortun. Disp. 2, n. 22, fin. ap. Aug. Τ. 8. |