like that of a sect that arose and separated from the catholics in the third century, and was always persecuted.

II. They had public worship where ` prayers were performed, at which all were present, auditors as well as elect: for Augustine, who never entered into the higher order, was present at them.

Prayer was a religious exercise, in which they were often engaged, either publicly or privately, both by night and by day. This may be argued from what Augustine 6 said of the different points of the heavens, to which they turned themselves in praying, whether in the day time or night season : not now to mention any other proofs of this.

They read the scriptures in their public assemblies. I suppose this may be inferred from a passage of Augustine, where he speaks of their admiring and reading the epistles of the apostles: and from another place, where he speaks of their reading, commending and respecting the epistles of the apostle Paul; of which they gave wrong interpretations, and thereby deceived many.

Mani's epistle of the Foundation was read in their assemblies,' as divers pieces, beside canonical scripture, were often read among other antient Christians.

It is likely that they also had discourses, explaining the principles of religion, and exhorting to the practice of virtue. For whilst Augustine was among them, he observed that & they earnestly warned nien against sensuality, ambition, and such other faults.

III. They observed the Christian appointments of baptism and the eucharist. Felix, in his dispute with Augustine, mentions - both these ordinances, as usual among them.

They practised infant baptism. This appears both from · Faustus and * Mani himself. They both speak of it as common among Christians; and they shew their approbation of it.

They baptized into the name of the Father, the Son, and the Holy Ghost, as we learn from' Athanasius.

Jerom" speaks of the Manichæan baptism.

I only add, Augustine says that " the Manichees, in that respect differing from the Pelagians, say infants have need of a Saviour on account of the corruption which the sin of the first man transmits unto them.

They had the eucharist frequently, as ° Augustine knew very well, though he never was present at it.

They communicated in both kinds. As much may be inferred from the infamous story of their eucharist, formerly taken notice of. But, as the elect might not drink, it P is doubtful what liquor they made use of; whether pure water, or water with raisins, or somewhat else, steeped in it. Beausobre is inclined to think that they made use of pure water; therein following the example of some other sects more ancient than themselves. So it may be; I do not deny it. But I almost wonder that Beausobre did not here recollect what Augustine writes of the diet of the elect, which he himself also has given a distinct account of' elsewhere. For, if Augustine may be relied upon, and has been guilty of no misrepresentation, the elect, though forbidden the use of wine, did sometimes drink beer, cyder, and a sort of boiled wine, or liquor resembling wine.

à Nộsti autem me non Electum vestrum, sed Auditorem actuale est, antequam malum quispiam agat, quare accipit pufuisse. Itaque, quamvis et orationi vestræ interfuerim, et in- rificationem aquæ, cum nullum malum egerit per se ? Aut si terrogastis, &c. Disp. contr. Fortun. i n. 3.

nec dum egit, et purificandus est, licet [al. liquet,) eos natiib See before, p. 189.

raliter malæ stirpis pullulationem ostendere. Manet. Ep. ap. Et rameni epistolas apostolorum, quibus hæc omnia con- Aug. op. Imp. 1. 3, c. 187. testantur, tenetis, legitis, prædicatis. Aug. contr. Faust. I. Ουτω Μανιχαιοι, και Φρυγες, και οι τα Σαμοσατεως 12. c. 24.

μαθηται, τα ονοματα λεγοντες, δεν ήττον εισιν αιρετικοι. Οr. Certe et ipsi Manichæi legunt apostolum Paulum, et lau- 2, contr. Ar. n 43, p. 510, E dant et honorant, et ejus epistolas male interpretando multos

m Diaconus eras,

et a Manichæis baptizatos recipidecipiunt. Id. de Genesi I. i. c. 2, n. 3.

ebas. Hier. contr. Lucifer. T. 4, P. 2, p. 305, m. Ipsa enim nobis illo tempore miseris quando lecta est,

quod non vult Manichæus ; ut tamen propter viilluminati dicebamur a vobis. Contr. Ep. Fund. c. v. n. 6. tium, quod in eos per peccatum primi hominis pertransiit, faSee Vol. i. of this work, p. 291, 292-305.

teatur et parvulis necessarium salvatorem, quod non vult Pela& Neque hoc eorum doctrinæ tribuo: fateor enim et illos gius. Contr. duas Ep. Pelag. c. 4. n. 3, T. 10. sedulo monere, ut ista caveantur. De Ut. Cred. c. i, n. 3. • Nam et eucharistiam audivi a vobis sæpe quod accipiatis.

"Si adversarius nullus contra Deum est, ut quid baptizati Tempus autem cum me lateret, quid accipiatis, unde nossė sumus ? ut quid eucharistia ? ut quid Christianitas, si contra potui ? Contr. Fort. Disp. i. n. 3. * Deum nihil est Act. cum. Fel. c. 19. ap. Aug. T. 8.

PB. T. 2, p. 721.

9 ib. p. 723.
i Unde etiam omnis relizio, maxime CI tiana, ad sa- Ib. 774, 775.
cramentum rudes infantes appellat? Faust. I. 24, c. 1.

bibat autem mulsum, carænum passum, et non* Qui his verbis mihi interrogandi sunt: Si omne malum nullorum pomorum expressos succos, vini speciem satis imi



In the time of pope Leo, called the great, the people of this sect at Rome, the better to conceal themselves and avoid the severity of the laws, communicated with the catholics. They' received the bread, but they avoided the cup as much as possible ; because, as I suppose, they scrupled to taste wine.

IV. The Manichees observed the Lord's day, but fasted upon it, auditors as well as elect. This is taken notice of by . Augustine, Ambrose, « Leo, just quoted. Ebedjesu, cited by Asseman, gives this reason of that practice: • They expected the coming of Christ on that day.” Which leads Beausobre to say, they' then meditated upon the last coming of Christ, at the end of this inferior world which we inhabit.' Supposing that the conflagration and dissolution of qur earth would happen on a Lord's-day, and not knowing which, they ever passed that day in fasting and prayer, that the Lord, when he came, might find them in the exercise of humiliation and repentance.

V. The Manichees, or however those of Africa, kept Easter, as we learn from % Augustine; who only blames them that they did not keep it with sufficient solemnity.

Beausobre supposes that there is no good reason to doubt of their keeping the feast of Pentecost.

In the month of March, and therefore usually about the time of Easter, they celebrated the anniversary of the martyrdom of Mani, which was called Bema, or the master's chair.

VI. Their ecclesiastical constitution we saw formerly, in the passage of Augustine concerning their elect and auditors.

It is likely they had also some ecclesiastical discipline, and that censures of their church were pronounced upon bad livers. This is supposed in a story told by Augustine of an inde. cency committed by some of the elect, whilst he was of that sect. He says, that'he and others were offended, and expected that the men should have been excommunicated, or at least sharply reproved; but, as it seems, little notice was taken of the matter. The excuse they made was, that their assemblies were then prohibited by the laws, and therefore some inconvenience might happen, if their principal men were disobliged. He argues with them, as " if an elect would be degraded for eating the smallest bit of flesh.



tantes.-De Mor. Manich. c. 13, n. 29. Hordei quidam succo vinum imitantur, quod movendo fit optimum. Sane, quod minime prætereundum est, hoc genus potûs citissime inebriat. Nec tamen unquam succum hordei fel principum esse dixistis. id. cap. 16, n. 46.- et carcnun, quod bibitis, nihil aliud quam coctum vinum esse videamus. ib. n. 47. Conf. c. 13, n. 30.

Cumque ad tegendam infidelitatem suam nostris audent interesse mysteriis, ita in sacramentorum communione se temperant, ut interduin tutius lateant.

Ore indigno corpus Christi accipiunt, sanguinem autem redemtionis nostræ haurire omnino declinant. Leo. Serm. 4. de Quadragesima,

8 Cum sæpe a vobis quærerem, illo tempore quo vos audiebam, quæ causa esset, quod Pascha Domini plerumque nulla, interdum a paucis tepidissima festivitate frequentaretur, cum vestrum Bema, id est, diem quo Manichæus occisus est, quinque gradibus instructo tribunali, et pretiosis linteis adornato,

magnis honoribus prosequamini ? Contr. Ep. Manich. c. 8. n. 9. "See T. 2, p. 711, n. xi.

Illo enim mense (Martio) Bema vestrum cum magnâ fesa tivitate celebratis. Contr. Faust. I. 18, c. 5. Vid. not. 6

k See before, p. 155, 156.

vidimus ergo in quadrivio Carthaginis,
unum, sed plures quam tres electos simul, post transeuntes
nescio quas feminas tam petulanti gestu adhinnire.- -Nos
autem graviter commoti, graviter etiam questi sumus. Quis
tandem hoc vindicandum, non dicam separatione ab ecclesia,
sed pro magnitudine flagitii vehementi saltem objurgatione ar-
bitratus est? Et hæc erat omnis excusatio impunitatis illorum,
quod eo tempore quo conventicula eorum lege prohiberentur,
ne quid læsi proderent, metuebatur. De Mor. Manich. c. 16.
n. 68, 69.

Die autem Dominico jejunare scandalum est magnum, maxime posteaquam innotuit detestabilis hæresis Manichæoruin, qui suis auditoribus ad jejunandum istum tamquam constituerunt legitimam diem. Augustin. Ep. ad Casulan. 36, [al. 86], n. 27. Vid. ib. n. 29. Die quoque Dominico cum illis jejunant, auditores scilicet.' Ep. 236, [al. 74,] n. 2.

Dominicâ autem jejunare non possumus, quia Manichæos etiam ob istius diei jejunium damnamus. Ambr. Ep. Ep. 23, T. 2, p. 883, n. xi.

Vid. Leo. Serm. iv. de Quadrag. et passim. • Manichæi, resurrectionem abnegantes, contra Christianos jejunium luctumque in die dominico faciunt, aientes, in isto die fore ut hoc seculum subeat interitum dissolutionemque omnem post circulum novem millium annorum, ap. Assem. Bib. Or. T. 4. p. 361.

B. T: 2, p. 709.

m Quæ ergo ratio est, vel potius amentia, de numero electorum hominem pellere, qui forte carnem valetudinis causa, nulla cupiditate gustaverit -? Ita fit ut in Electis vestris esse non possit, qui proditus fuerit, non concupiscendo, sed medendo, partem aliquam cænâsse gallinæ. De Mor. Manich, cap. 16, n. 51.




I. A summary account of their scheme. II. They rejected the Old Testament. III. Their notion

of John Baptist. IV. What books of the New Testament they received. 1. They received the New Testament in general, or the gospels, and the epistles of St. Paul. 2. What they said of St. Matthew's gospel

. 3. Whether they received the Acts of the apostles? 4. They received St. Paul's epistles : 5. Particularly that to the Hebrews. 6. Of their receiving an epistle to the Laodiceans. 7. Whether they received the catholic epistles ? 8. And the Revelation? 9. Probably, they received all the canonical scriptures of the New Testament. V. Proofs of their respect for the scriptures of the New Testament. VI. Of their pretence that the book of the New Testament had been corrupted and interpolated. 1. Passages of ancient catholic authors concern-. ing that matter. 2. Passages of Faustus concerning the same. VII. Remarks upon the passages of Faustus. VIII. The Manichees vindicated from the charges of forging and interpolating scripture. 1. They did not forge a letter ascribed to Christ. 2. That they did not interpolate the books of the New Testament. IX. Of the apocryphal books used by them. 1. Augustine's definition of such books. 2. Proofs of their using apocryphal scriptures, and what. 3. An account of Leucius, a great writer of apocryphal books. 1. His works. 2. His opinions. 3. His time. 4. Remarks upon the works of Leucius, and the apocryphal books used by the Manichees.

We are now come to the principal point, and perhaps as difficult as any, to shew what books of scripture the Manichees received, and what regard they had for them.

1. Augustine's general account is to this effect : • They say that the God who delivered the law by Moses, and spake in the Hebrew prophets, is not the true God, but one of the princes • of darkness. The scriptures of the New Testament they receive, but say they are interpolated, • taking what they like, and rejecting the rest, and preferring to them some apocryphal scriptures • as containing the whole truth.'

Here are therefore four things to be observed by us.--their rejecting the Old Testament; what books of the New Testament they received ; then in what manner they received them, or what regard they had for them ; and lastly, what apocryphal books they made use of,

II. Concerning the Old Testament.

That the Manichees universally, and all along, rejected the books of the Old Testament, or the Jewish scriptures, is evident from the testimonies of almost all writers, who have taken any notice of this people.

It is intimated by Serapion.

The design of the third book of Titus of Bostra was to vindicate the Old Testament against their objections.

In The Acts of Archelaus it is represented as one article of Mani's doctrine that the Jewish prophets were deceived by the princes of darkness: that the princes of darkness spake with Moses, and the Jewish priests and prophets. Mani' himself is there made to speak to the same purpose,

and to say that there are some things true and right inserted in tlfe Jewish scriptures,


P. 20.

* Deum, qui legem per Moysen dedit, et in Hebræis pro- Περι δε των παρ' ημιν προφητων ετως λεγει πνευμα ειναι phetis locutus est, non esse verum Deum, sed unum ex prin- ασεβειας, ητοι ανομιας το σκοτες κ. λ. Αp. Αrch. c. 10, p. 18. cipibus tenebrarum. Ipsiusque Testamenti Novi scripturas, Τον δε λαλησαντα μετα Μωσεως, και των Ιεδαιων, και tamquam infalsatas, ita legunt, ut quod volunt ipsi accipiant, των ιερεων, τον αρχοντα λεγει ειναι το σκοτες. Ιb. cap. xi. quod nolunt rejiciant; eisque, tamquam totum verum habentes, nonnullas apocryphas anteponunt. Aug. de Hær. c. 46. * Sed et ea, quæ in prophetis et in lege scripta sunt, ipsi

unte Toy youoy Tipe WYTES. Serap. ap. Canis. Ant. '[Satanæ,) adscribenda sunt. Ipse est enim, qui in prophetis Lect. T. i. p. 47, f. Conf. p. 54, sub fin.

tunc locutus est et scribere pauca quædam vera, ut per ο τριτος υπερ το νομο και των προφητων σοιειται λογον, hæc etiam cætera, quæ sunt falsa, crederentur. Unde bonum ως παρα τε θεε πασης της παλαιας διαθηκης δοθεισης. Τit. p. nobis est ex omnibus quæ usque ad Joannem scripta sunt, 59. ap. Canis.

nihil omnino suscipere. Ap. Arch. c. 13, p. 25. Vid. et p 26. 13, c. i. * Nam bene nosti, quod reprehendentes Manichæi catholi



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that the wrong might be received, but that nothing before John the Baptist ought to be admitted as of authority.

Faustus, we may be sure, does not speak with greater reverence of the God of the Jews, than other Manichees.

He says moreover, that the moral precepts of the law of Moses were not revealed by him 3 for they are as old as the world, and are of perpetual obligation. They were taught Enoch, Seth, and the other ancient patriarchs by angels, for the good government of the world. These laws Moses inserted in his two tables.

Epiphanius in his Synopsis briefly says, theyd blaspheme the Old Testament, and the God that speaks therein. And in his long argument with them he often takes notice of their disadvantageous notion of the Old Testament.

Hilary speaks of their enmity to the law and the prophets.
Cyril of Jerusalem s takes notice of the same thing.

In Jerom," Mani is frequently joined with Marcion, and others, who rejected the Old Testa* ment.

Augustine had frequent occasion to speak of this matter, and sometimes says they presumed to affirm that the law given by Moses was not from God, but from one of the princes of darki ness.' And he informs us that this was one of those arguments in which they triumphed; and that they had too much success in deceiving weak people by the objections they brought against the Old Testament. Archelaus too intimates that Mani argued upon this point with much confidence, and in a specious manner, when he says he thought the devil helped him. Indeed it is thought by some that " the ancient Christians were not able to defend the Old Testament so well as we have done in late times.

It would be tedious to mention all the Manichæan objections; I shall however take notice of some of them.

They pretended to take offence at the representations given of God in the Old Testament, as if he had bodily parts and human passions; as if he was ignorant of some things, and envious, and cruel, and passionate.

Their objections against the first three chapters of the book of Genesis may be seen in • Faustus, and in a work of Augustine, purposely written in defence of the beginning of that book.

Faustus argues, that ? they were not Jews, but Gentiles : that they came directly to Christ, • Placet ad ingluviem Judæorum dæmonis, (neque enim cam fidem, et maxime vetus testamentum discerpentes et Dei,) nunc tauros, nunc arietes, cultris sternere ? Faust. 1. 18, dilaniantes, commovent imperitos. Id de Util. Cred. c. 2, n. c. 2.

4, T. 8. diffamatæ in gentibus, id est, ex quo mundi hujus ' Deinde coepit dicere plurima ex Lege, multa etiam de creatura existit. Id. 1. 22, c. 2.

Evangelio, et Apostolo Paulo, quæ sibi videntur esse con• Hæcautem erant antiquitus in nationibus, ut est in promtu traria ; quæ etiam cum tiduciâ dicens, nihil pertimescit. Credo, probare, olim promulgata per Enoch, et Seth, et cæteros quod habeat adjutorem draconem illum, qui nobis semper eorum similes justos, quibus eadem illustres tradiderint angeli inimicus est. Arch. cap. 40, p. 69. temperandæ in hominibus gratiâ feritatis. Id. 1. 19. c. 3.

m See Beaus. T. i. p. 283, &c. « Παλαιας διαθηκης βλασφημαντες, και τον εν αυτη λαλη

nunc ignarum futuri, nunc ut improvidumCAVTO Q80%. Epiph. T. i. p. 605.

nunc ut invidum et timentem, ne, si gustaret homo suus de • Id. Hær. 66, c. 43, p. 656. c. 70, p. 691, et passim. ligno vitæ, in æternum viveret ; nunc alias et appetentem | Manichæus enim abrupti in improbandâ lege et pro- sanguinis atque adipis ex omni genere sacrificiorum nunc phetis furoris. Hil. de Trin. 1. 6, n. 10, p.

irascentem in alienos, nunc in suos, nunc perimentem millia 8 Cat. 6, c. 27, p. 104.

hominum ob levia quidem aut nulla commissa ; nunc etiam b Et contrario hæretici, Marcion et Manichæus, et omnes comminantem, venturum se fore cum gladio, et parciturum qui veterem legem rabido ore dilaniant. Hieron. in Ecc. T. 2,

nemini, non justo, non peccatori. Faust. 1. 22, C. 4. p. 778, in. Non quo legem juxta Manichæum et Marcionem

*o Ibid. destruamus. Id. ad Aug. Ep. 74, (al. 89.) p. 624. m. Audiant P Aug. de Genesi contra Manichæos. libr. iii. Tom. i. Marcion et Manichæus, et cæteri hæretici, qui vetus laniant 9 Porro autem nos naturâ Gentiles sumus, sub alia instrumentum. Id. in Matt. c. x. T. 4, P. i. p. 33, m. Audi

nati lege,

non ante effecti Judæi, ut merito Hebraïcorum Marcion, audi Manichæe; bonæ margaritæ sunt lex et pro- sequeremur fidem, euntes ad Christianismum.- Ita nihil, phetæ, et notitia veteris testamenti. Id. in. Matt. c. 13, p. 59, ut dixi, ecclesiæ Christianæ Hebræorum testimonia confef. Aliud est damnare legem, quod Manichæus facit, aliud legi runt, quæ magis constat ex Gentibus quam ex Judæis. . Sane præferre evangelium, quæ apostolica doctrina est. Id. in Dial.

si sunt aliqua, ut fama est, Sibyllæ de Christo præsagia, aut i. adv. Pelag. T. 4, p. 503, in.

Hermetis, quem dicunt Trismegistum, aut Orphei, aliorumPatriarchas prophetasque blasphemant. Legem per famu- que in Gentilitate vatum ; hæc nos aliquanto ad fidem jurare Jum Dei Mojsen datam, non a vero Deo dicunt, sed a prin- potuerunt, qui ex Gentibus efficimur Christiani, &c. Faust. I. cipe tenebrarum. Aug. Ep. 236. al. 74.




and not by the way of Judaism. If therefore there had been, as possibly there were, Gentile prophets, they would be more profitable to them than the Jewish.

They said that, whilst they were Gentiles and before they believed, the scriptures of the Old Testament were useless, because they could then be of no authority with them; and when the gospel was embraced, they were altogether needless.

They said they were satisfied with the New Testament, which the Jews rejected, and that very much, out of too great a regard for the Old.

They found fault with the Israelites spoiling the Egyptians by the order of Moses.

The appointment of sacrifices, such as those in the law of Moses, they pretended was unworthy of God, and therefore was not from him, but from some evil beings. This way of arguing is ascribed to Mani « in The Acts of Archelaus, and is also made use of by Faustus.

It is easy to think they did not fail to expose the ordinance of circumcision, as much as they were able.

They pretended that the law and the gospel were contrary to each other, and therefore they were not both from one and the same being. In the Old Testament men are encouraged by the hopes of riches, and other temporal blessings. Buť Jesus Christ blesseth the poor, and

declareth that no man can be his disciple who forsaketh not all that he hath. This argument is put into the mouth of Mani in The Acts of Archelaus: and it is with the utmost disdain that. Faustus speaks of the blessings promised in the Old Testament ; such as riches, plenty, long life, a numerous progeny, a land flowing with milk and honey. He is fully satisfied with the spiritual blessings of the gospel

. Nor would he accept of such good things as the law promiseth, if offered him. Again, says Faustus: Our church is poor indeed, but she is married to Christ, who is • rich; and she is contented with the estate of her husband: nor will she hold any strange cor• respondence, or receive either presents or letters from another.'

The Manichees' took great liberties in reviling the patriarchs and the kings of Israel for the practice of polygamy: and they unmercifully aggravated the faults, which some good men of the Old Testament were surprised into, and misrepresented some other things. Faustus is very copious in his declamations upon these points."

And Augustine tells us that " when he was young they would come to him, and ask, if he • thought they were righteous men who had more than one wife at a time!'

Hebræorum vero testimonia nobis, etiam si sint vera, i Cur non accipis Testamentum vetus ? Quia et ab iped ante fidem inutilia sunt, post fidem supervacua ; quia ante "hoc, et ex novo didicimus, aliena”non concupiscere. - Dia fidem eis credere non poteramus, nec vero ex superfluo cre- vitias promittit, et ventris saturitátem, et filios et nepotes, dimus. Faust. 1. 13, c. i.

vitamque longam, et Chananitidis regnum.- Judæis bona Quare'pon accipis Testamentum vetus ? Quia et omne sua babere, libens volensque permisi, solo scilicet evangelie vas plenum superfusa non recipit, sed effundit,

-Proinde et regni cælorum splendidå bæreditate contentus. Faust. 1. x. et Judæi ex præoccupatione Moyseos Testamento veteri c. l. Secunda vero causa est, quod tam etiam misera ejus, satiati, respuerunt novuin. Id. I. 15, cap. i. in. ?

et corporalis, ac longe ab animæ commodis hæreditas est, ut € Ibi vero Moses argentum et aurum ab Ægyptiis sumens, post beatam illam novi Testamenti pollicitationem, quæ cælocum populus fugisset ex Ægypto. Jesus autem nihil proximi rum mihi regnum, et vitam perpetuam repromittit, etiam si desiderandum præcepit. Ap. Arch. c. 40. p. 69.

gratis eam mihi testator suus ingereret, fastidirem. Id.l. 4, c. i. • Ipse [Satanas] est enim, qui in prophetis tunc locutus * Et quia ecclesia nostra, sponsa Christi, pauperior quidem est, plurimas eis de Deo ignorantias suggerens, et tentationes, ei nupta, sed diviti, contenta sit bonis mariti sui, bumilium et concupiscentias. Sed et devoratorem eum sanguinis et amatorum de dignatur opes.

Sordent ei Testamenti veteris et carnis ostendunt. Quæ omnia ad eum pertinent Satanam, et ejus auctoris munera ; famæque suæ custos diligentissima, ad propbetas ejus. Ap. Arch. c. 13, p. 25.

nisi sponsi sui non accipit literas. Faust, I. 15, c. i. Placet ad iogluviem Judæorum dæmonis


soceros dormire cum nuribus, tainquam Judas; taurus, nunc arietes, nunc etiam hircos, ut non 'et homines

patres cum filiabus, tamquam Loth; prophetas cum fornical dicam, cultris sternere; ac propter quod idola sumus, exosi, id tricibus, tamquam Osee; maritos uxorum suarum noctes amanunc exercere crudelius sub prophetis ac lege ? Faust. 1. 18, toribus vendere, tamquam Abraham ; duabus germanis sororic. 2. Vid. supr. not.”

bus unum misceri maritum, tamquam Jacob ; rectores populī, Nam peritomen ego, ut pudendam, despui, ac, si non et quos maxime entheos credas, millenis et centenis volutari fallor, et tu. Id. l. 6, c. i. Placet circumcidi, id est, pudendis cum scortis, tamquam David et Salomon. Faust. 1. 32, c. 4. insignire pudenda, et Deum credere sacramentis talibus de- Vid. et I. 22, c. 3, 5. I. 12, c. 1. lectari ? Id. I. 18, c. 2.

ac per hoc et Judæorum patres, Abrahan sci8 Legem Moysi, ut breviter dicam, dicebat hic non esse licet et Isaac et Jacob~-quamquam fuerunt ipsi flagitiosisDei boni, sed maligni principis, nec habere eam quidquam simi; ut fere Moses indicat eorum pronepos, sive quis alius cognationis ad novam legem Christi; sed esse contrariam et

historiæ ejus conditor est, quæ dicitur Geneseos, qui eorum inimicam, alteram alteri obsistentem. Arch. c. 10, p. 69. vitas nobis odio omni fastidioque dignissimas scripsit. Faust. I.

ho Dicebat ergo, quod ibi dixerit Deus, Ego divitem et pau- 33, c. 1. perem facio, Hic vero Jesus beatos dicebat pauperes. Adde.

mama cum a me quærerent, et utrum justi existir bat etiam, quod nemo possit ejus esse discipulus, nisi renun

mandi essent, qui haberent uxores multas simul. Confess. I. 3. ciaret omnibus quæ haberet. Id. ib.

c. 7, n. 12.

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