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also has the expression of Christ's high-priesthood. In Heb. ix. 6, are the words “eternal spirit:” Arnobius has a like expression. I refer to a passage, which may be consulted for both these particulars. But I somewhat question, whether any will think our author had an eye to the Epistle to the Hebrews.

17. It may be proper to observe here, that " in one place Arnobius speaks of the burning of the Christian scriptures, and complains of it, as a most unreasonable thing.

18. This is all which we have to produce from this writer upon this head. We have seen good evidence of his being well acquainted with the gospels. And it is likely, that he had read, and highly respected the other books of the New Testament, generally received by Christians. But he did not judge it proper to quote expressly, and as of authority, any books of scripture, in an argument with heathens.

V. I shall now, as formerly proposed, make some extracts out of the other Arnobius's Commentaries upon the Psalms. But a few particulars will suffice out of so late a writer, who . flourished not till about the year 460. I shall take it for granted, that he received the Old Testament, and those books of the New, which were always received by all Christians in general. I shall only observe some passages, relating to such books, or parts of books of the New Testament, which have been denied, or disputed by some, together with a few other remarkable things.

1. There are in these Commentaries some indications, that there still were heathens, who practised their idolatrous rites and ceremonies.

2. He magnifies the speedy progress of the gospel in this manner: Ford many ages God was * known in Judea only. But upon the coming of Christ, the word of the Lord ran swiftly from the east to the west, from the Indies to Britain.

3. This writer mentions divers of those Christians, which are called heretics, as "the Nova tians, the Manichees, and Photinus, and some others.

4. This author cites' our Lord's genealogy in the first chapter of St. Matthew's gospel.

5. He takes notice of several things in the second chapter of the same gospel, as the coming of the wise men to Jerusalem, the star that conducted them, and the slaughter of the infants at Bethlehem.

6. He also mentions several things, which are in the first and second chapters of St. Luke's gospel.

7. He has several things out of the book of the Acts.

8. He has twice quoted Philip. ii. 6, and in one of those places seems to understand the words rendered by us, “ thought it not robbery to be equal with God,” as expressing our Lord's free and voluntary humiliation.

9. He received the epistle to the Hebrews, as St. Paul's.

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a That passage is quoted already, p. 252. Note",

' Sic enim legis evangelii caput: liber generationis Jesu b Nam nostra quidem scripta cur ignibus meruerunt dari ? Christi, filii David, filii Abraham. In Ps. ciii. p. 277. cur immaniter conventicula dirui? 1. iv. p. 152. f.

k Sic autem proprium locum relinquentes magi stellæ indie Usque hodie gentes fremunt adversus Christum, qui idolis cio, &c. in Ps. xviii. al. xix. p. 40. Herodes turbatur, pasfinem imposuit. Arnob. in Pis. ii. p. 3. Basil. 1560. In Li- tores terrentur, magi fugiunt, infantes occiduntur, angeli bano sacrificantes usque hodie turpissimæ Veneri, vitulorum psallunt dicentes: Gloria Deo in excelsis, &c. In Ps. xlvi. virilia amputant, & in ejus sacrificio hujusmodi incensa suppo- p. 118. Vid. & in Ps. xlvii. p. 120. nunt: mercedem quam oportuit erroris sui, deæ suæ exhibent "In Ps. xviii. al. xix. p. 41. in Ps. lxxi. p. 185. Vid. & supr. njeretrici. In Ps. xxviii. p. 64. Vid. & in Ps. ix. p. 17. not.

« Et tam velociter currit sermo ejus, ut, cum per tot millia m Hi autem, qui cum apostolis tertiâ diei horà ebrii sunt annorum in solâ Judæá notus fuerit Deus, nunc, intra paucos Spiritu Sancto, lætentur, &c. In Prologo. p. 1. ita ut annos, nec ipsos Indos lateat a parte Orientis, nec ipsos universarum gentium loquaces dicerent de eis: Nonne hi viri Britones a parte occidentis: ubique cucurrit velociter sermo Galilæi sunt, &c. in Ps. xviii al. xix. p. 41. . Unde & Petrus ejus. In Ps. cxlvii. p. 443. Sicut enim ecclesiæ in toto mendicanti infirmo: Argentum & aurum non habeo, &c. In mundo positæ civitates sanctorum sunt. In Ps. ix. p. 17. Ps. Ixviii. p. 178. In Ps. cv. p. 195. in Ps. cxxxviii. p. 406 & 407.

n Ille, cum dominus cæli & terræ esset, non rapinam arbif In Ps. cx. p. 319, in Ps. cxxxviii. p. 409.

tratus est esse se æqualem Deo, sed semetipsum exinanivit, . Non ergo, sicut damnabilis Photinus credit, ex Maria &c. In Ps. cxxx. p. 383. Cum in forma dei esset, essetque partu sumsit exordium, sed ante luciferum est ex patris ore æqualis Deo patri, exinanivit seipsum, &c. In Ps. cxliii. p. 429. progenitus. In Ps. cix. p. 317.

• Sine fide autem, ut ait Apostolus, impossibile est placere "Hunc enim eundemque Deum Marcion negat, similiter Deo. In Ps. Ixxvii. p. 207. Ad hæc Paulus clamat, HeApelles & Valentinus & Manichæus, infideles & miseri. In bræus ex Hebræis, impossibile est mentiri Deum, [Hebr. vi. Ps. cxliii. p. 430.

18.] In Ps. civ. p. 287.

10. He quotes - the epistle of James, as written by James the apostle,
11. He quotes the book of the Revelation, and ascribes it to John the apostle.
12. He recommends the frequent reading of the scriptures.

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1. His history. II. His works. III. Select passages: 1, The design of the Christian religion.

2. Its effects. 3. His interpretation of Gen. vi. 3. 4. Free will. 5. Christian writers mentioned by him. 6, 7. Writers against the Christian religion. 8. Unsteady Christians in his time. 9. Calumnies against the Christians. 10. The innocence of Christian people. 11. Miracles in his time. 12. A future state proveable by reason. 13. He did not deny the eternity of helltorments. 14. The value of repentance. 15. The ends of Christ's coming and death. 16. The great progress of the Christian religion. 17. Christian fortitude. 18. The right of private judgment. 19. Arguments against persecution. 20. Christians did not persecute. IV. Errors ascribed to him: 1. Manichæism. 2. He denied antipodes.

2. He denied antipodes. 3. Of the fall of angels. 4. Held a millennium. 5. Denied the personality of the Spirit

. 6. Of the origin of the soul. 7. Of Christ's priestly office. V. His character. VI. His testimony to the scriptures: 1. Of the old Testament. 2. Of the New Testament, particularly the gospels. 3. The Acts of the Apostles. 4. St. Paul's epistles. 5. The catholic epistles. 6. The Revelation. 7. Respect for the scriptures. VII. IVhether he quotes any other writings as of authority. VIII. The sum of his testimony to

the scriptures. IX. Extracts from the book of the deaths of persecutors. St. Jerom's history of Lactantius, in his Catalogue of Ecclesiastical Writers, is to this purpose : "* Firmianus, à called also Lactantius, scholar of Arnobius, being sent for in the time of the

emperor Dioclesian, together with Flavius Grammaticus, whose books of medicines, written in verse, are still extant, taught rhetoric at Nicomedia: but not having many scholars there, it • being a Greek city, he betook himself to writing. We have his Banquet, which he wrote when

very young: an Itinerary from Africa to Nicomedia, in hexameter verses: and another book, • entitled Grammaticus: and an excellent book Of the Wrath of God: and seven books of • Divine Institutions against the Gentiles: and an Epitome of the same work in one book, the . beginning of which is wanting: and two books to Asclepiades: Of the Persecution, one .book: four books of Epistles to Probus: two books of Epistles to Severus: two books of epistles to Demetrian, his scholar: and to the same, one book of the Workmanship of God, or the Formation of Man. In his old age he was preceptor to Crispus Cæsar, son of Constantine, • in Gaul, who was afterwards put to death by his father.'

a Unde & Jacobus apostolus: Omne, inquit, gaudium exis- Symposium, quod adolescentulus scripsit; 'Ocoitopixoy de timate, fratres, cum in tentationibus variis incideritis. (Cap. i. Africâ usque ad Nicomediam, hexametris seriptum versibus ; 2.) In Ps. xxxii. p. 73 & 74.

& alium librum, qui inscribitur Grammaticus; & pulcherrib Sicut Ezechielis prophetia, & Joannis Apocalypsis loqui- mum de Irâ Dei; & Institutionum Divinarum adversum tur. In Ps. xx. p. 45. Si vis videre divitem & mendicum, Gentes libros septem; & Etilour, ejusdein operis in libro uno sancti apostoli Joannis lege Apocalypsin. In Ps. cii. p. 274. acephalo; & ad Asclepiadem libros duos; de Persecutione

Deus enim sciri vult omnia suarum mysteria literarum- librum unum; ad Probum Epistolarum libros quatuor ; ad - Beatus enim perfectus esse non poteris, nisi scrutatus fueris Severum Epistolarum libros duos; ad Demetrianum, auditotestimonia ejus.--Tu quid facis, Christiane ? Si militas rem suum, Epistolarum libros duos; ad eundem de Opificio homini, scrutaris legem ejus; quia si quid, licet jam ignarus, Dei, vel Formatione hominis, librum unum. Hic extrema incurreris, morieris. Nescire enim legem nemini licet. senectute magister Cæsaris Crispi, filii Constantini, in Galliâ Servus Christi es? Scrutare testimonia ejus. In Ps. cxviii. al. fuit, qui postea a patre interfectus. De Vir. Ill. cap. 80. cxix. p. 338, 339.

e I shall here place an ingenious conjecture of Dr. Heu.. Firmianus, qui & Lactantius, Arnobii discipulus, sub Dio. mann: Scilicet apud Hieronymum pro hexametris scriptum cletiano principe accitus cum Flavio Grammatico, cujus de versibus conjiciebam scriptum fuisse hexametris utrumque ver· Medicinalibus versu compositi extant libri, Nicomediæ rhe- sibus : Utrumque, id est, tum Symposium, tum Odæporicum ·toricam, docuit; & penuria discipulorum, ob Græcam vide- Lactantii. Vid. Sympos. Lact. in Præf. n. xix. licet civitatem, ad scribendum se contulit. Habemus ejus VOL. II.

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Eusebius in his Chronicle, or rather Jerom, (who' in his translation of that work of Eusebius inserted divers things of his own, especially relating to the Roman history and Latin authors,) says, that Crispus was instructed in Latin by Lactantius, the most learned man of his time, * but so poor in this world, that for the most part he wanted necessaries.'

Cave says, that° Lactantius flourished chiefly in the year 303, and onwards; which is not much amiss: for though Lactantius lived partly in the third, and partly in the fourth century of the Christian æra, and must have been a man of note for polite literature before the year 300; yet it is likely, that most of his remaining pieces, particularly the Divine Institutions, his principal work, were not written till after the year 303.

This author's name is now generally written Lucius Cælius, or Cæcilius Firmianus Lactantius. But whether the names Lucius and Cælius, or Cæcilius, belong to him, may be questioned; they not being given him by any of the ancient writers who lived near his time: and they are generally wanting in the manuscript copies of his works, and in the most early printed editions. In this manner divers learned mene argue upon this point : whilst some others contend, that' his name is rightly written as above.

The native country of Lactantius is not certainly known. Some have conjectured, that he was born at Firmum, now Fermo, in Italy, and that from thence he was called Firmianus. But it is more generally reckoned, that he was an African: his education under Arnobius, who taught rhetoric at Sicca in Africa, is an argument of some weight: and it is confirmed by the Itinerary of Lactantius from Africa to Nicomedia, which, probably, contained a description of his own journey from Africa to Nicomedia, when he was sent for by Dioclesian.

The original of the names' Firmianus and * Lactantius, has been largely considered by Dr. Heumann, to whom I refer.

A good part of the history of our author, before taken from Jerom, may be confirmed from himself. For he speaks of' his being invited to Nicomedia, and of his teaching rhetoric there, when the church of the Christians in that city was destroyed, at the beginning of the persecution. He also intimates m his having been long employed as a professor of rhetoric, and his great diligence in the pursuit of eloquence : which he did not repent of, because he hoped it might be of use in the defence of true religion.

In his later works he refers to the more early. In his Divine Institutions, he refers to the Workmanship of God, inscribed to his scholar Demetrian, and written not long before. In his book of the Wrath of God, he several times makes mention of° the Divine Institutions. I need

k

p. 180. f.

с

p. 161..

a Sciendum etenim, me esse & interpretis et scriptoris ex igitur, inquies, Firmiani nomen? Fuisse hoc proprium viroparte officio usum, quia & Græca fidelissime expressi, & nonnulla, rum nomen illo ævo non infrequens, facile sibi persuadebit, quæ intermissa videbantur, adjeci, in Romanâ maxime historiâ, qui consideravit, plura veteribus uomina fuisse propria a firmo quam Eusebius, hujus conditor libri, non tam ignorâsse, ut deducta. Non enim solum ipsum nomen Firmus factum est pote eruditissimus, quam Græce scribens parum suis neces- nomen proprium, sed etiam Firmius, Firmicus, Firminus, Fire sariam perstrinxisse, mihi videtur. Hier. Præf. in Chr. p. 4. f. milianus, Firmianus, &c. Id. ib. sect. 20. p. xxxii.

0 Quorum Crispum Lactantius Latinis literis erudivit, vir Superest Lactantii nomen, quod communiter creditur ei omnium suo tempore eruditissimus, sed adeo in hac vità inditum fuisse a lacteo flumine eloquentiæ. Sed & hæc senpauper, ut plerumque etiam necessariis indiguerit. Chron. tentia, & simul altera illa de patriâ ejus Firmo, satis refellitur

silentio Hieronymi. Is enim, cum in catalogo suo, tum alibi, claruit præcipue ann. 303. & deinceps. H. L. T. i. ubi Lactantii mentionem facit, perspicue ostendit, utrumque

nomen, & Lactantii & Firmiani, ipsius fuisse proprium ; ut d Vid. Montf. Diar. Ital.

p.
256.

multum errent, qui ea pro cognominibus habent a patriâ & · Vid. Chr. M. Pfaff. Diss. Prælim. ad Epit. Inst. Div. eloquentia impositis--Quomodo enim a lactans derivatum Sect. 12 & 13.

est nomen Lactantii, sic a prudens, vincens, constans, - habef Vid. Heuman. Pr. ad Lact. Symp. sect. 16. p.

xxviii. & mus nomina vulgo nota Prudentii, Vincentii, Constantii, Fulsect. 22. p. XXXV.

gentii, Innocentii, Vigilantii. Id. ib. sect. 21. p. xxxiii. & Patriam habuit Italiam, forsan Firmo, quod agri Piceni Ego cum in Bythyniâ oratorias literas accitus docerem, oppidum est ad oram maris Hadriatici, oriundus, Cav. ubi contigissetque, ut eodem tempore Dei templum everteretur supra, p. 101. Firmianus cognominatur a Firmo, agri Piceni Inst, 1. v. c. 2. sub in. oppido. Cellar. Excerpt. de Vit. Lact.

m Multum tamen exercitatio illa fictarum litium contulit, Ī Vid. Baluz. Annot. ad Lact. de M. P. Tillem. Mem. Ec. ut nunc majori copiâ & facultate dicendi causam veritatis Lactance, T. 6. P. i. p. 340. & note 1. Vid. & Heumann Pr. peroremus. Ib. 1. i. c. 1. p. 5. ad Symp. sect. 18 & 19. p. xxix -xxxi.

- quam [materiam] ego nunc iccirco prætereo, quia Cæterum vulgata est opinio, Lactantium cognomen Fir- nuper proprium de eâ librum ad Demetriadem auditorem miani accepisse a patriâ Firmo, agri Piceni oppido. Sed hic meum scripsi. Inst. I. ii. c. 10. p. 199. quidem error facile confutatur. Primum enim ostendemais • Sed imperitiam horum jam coarguimus in secundo Diviinferius, Firmianum fuisse proprium Lactantii nomen, neque nárom Institutionum libro. De Trâ Dei cap. 2. p. 766. Vid. adeo a patriâ inditum. Heum. ib. sect. 18. p. XXX.- -Unde ib. p. 767. et cap. 11. p. 793. & cap. 17. p. 809.

1

not add, that these last are also taken notice of in the Epitome, or abridgment of them. And whereas Jerom, among the works of Lactantius, reckons two books to Asclepiades, we find" Asclepiades mentioned by Lactantius in his Institutions. And we perceive, that Asclepiades had dedicated to him a book, which he commends. In his Institutions Lactantius also declares his intention to write a distinct treatise upon the subject, Of the Wrath of God: which he afterwards did, as has been seen.

He also seems to intimate his poverty, unless the words are capable of another sense, and mean only his many employments, by which he was fully engaged; or rather the difficulties of the time in which he lived, by reason of the persecution of cruel tyrants, as “ Nourry understands the expression.

That extreme poverty of our author, which St. Jerom mentions, if Lactantius does not, may be thought to be a reflection upon Constantine, that he should have made no better provision for his eldest son's preceptor. But Du Pin and Tillemont are of opinion, that it was a volun«. tary poverty. What Jerom therefore writes of that matter is to be esteemed a grand and magnificent commendation. •A'man must be virtuous in a high degree, to live miserably at court, * want necessaries in the midst of abundance, and taste no pleasures in the company of such as wallow in them.'

But I see no proof, that Lactantius was destitute of necessaries, whilst he was employed in teaching Crispus; though it happens, that Jerom has mentioned those two things together. And what he says is, that for the most part Lactantius was poor. Therefore he was not always so: there was a time, when he had enough, and perhaps abundance: and he might enjoy it too with moderation. That time, we may suppose to have been, when he was in the service of Constana tine; the rest of his life he lived in mean circumstances.

Jerom has informed us, that Lactantius had not many scholars, whilst he taught rhetoric at Nicomedia; for which cause he betook himself to writing, which likewise, is no very profitable employment.

When we observe from his works, that Lactantius was a great reader; and consider, that books in manuscript must have been very costly; we can easily conceive, how the furniture of his library might keep him low for the most part.

Lactantius then may be reckoned to have been poor, and sometimes almost destitute, until he was invited to Constantine’s court. And since his pupil Crispus was put to death by his father, it is likely, he was not much taken notice of afterwards. This, if I mistake not, is agreeable to St. Jerom's account, that Lactantius plerumque, for the most part; the greatest part of his life, was so poor, as to want even necessaries. But those expressions, in my opinion, give no countenance at all to the supposition of a chosen and voluntary poverty. Trithemius seems to have understoods the case, as I have represented it. And Nourry is clearly of opinion, that " what is said by Jerom of our author's poverty, does not relate to the time when he had Crispus under his care.

We are not acquainted with the circumstances of this writer's family. The Epitome is inscribed to his brother Pentadius: but in what sense Pentadius was his brother, does not clearly *appear. Nor do we know any thing more of the life of Lactantius, than the particulars already mentioned ; his education under Arnobius, his teaching rhetoric at Nicomedia, (where he certainly was at the beginning of the persecution under Dioclesian : where likewise, or in its : neighbourhood, he' seems to have stayed some while after that persecution was begun), his writing the books above-mentioned, his instructing Crispus in the Latin tongue in Gaul, his being generally poor, and living to a great age, and that he never pleaded as an advocate at the bar. But we are not informed, how he passed through that long and dreadful persecution. Nor can the time of his leaving Nicomedia, or of his coming into Gaul, or of his death, be exactly determined at present. If indeed the book of the Deaths of Persecutors be his, it may

Optime igitur Asclepiades noster de Providentia summi f Du Pin, as before. Dei disserens in eo libro, quem scripsit ad me. Inst. I. vii. c. 8 Rhetoricam primum Nicomediæ, deinde Romæ, sub 4. p. 660.

Diocletiano, ab eo vocatus, gloriose docuit ; ubi cum penuriâ, Seponatur interim locus hic nobis de irâ Dei disserendi; discipulorum ad paupertatem devenisset, ad extremum Cæsaris quod & uberior est materia, & opere proprio latius exsequenda. Crispi filii Constantini præceptor, jam senex, in Galliâ factus Inst. I. ii. c. 17. sub fin.

est. Trithem. de scr. Ec. cap. 56. Quam minime sim quietus, etiam in summis necessita- 1 Sed hanc paupertatem aliis haud dubie temporibus passus tibus, ex hoc libello poteris existimare. De Irâ Dei, cap. est, quam cum Crispum, Constantini M. filium, discipulum 1. in.

habuit. Nourr. ib. p. 382. B. Summarum autem difficultatum nomine designare videtur i-ortamen horum tibi epitomen fieri, Pentadi frater, desihorrendam tyrannorum crudelitatem, quâ in Christianos incre- deras. Lact. Ep. cap. 1. debilem plane in modum sæviebant. Nourr. App. T. 2.

k Vid. ib. Pfaff. Annot. P. 582. B.

| Vidi ego in Bithyniâ præsidem gaudio mirabiliter elatum, e Da Pin. Bibl. T. i. p. 205. Tillem. Mem. T. 6. P. i.

P. quod unus, qui per biennium magnâ virtute restiterat, 345, 346.

postremo cedere visus esset, 1. v. c. 11. p. 491.

be thought, as " is argued by Baluze, that Lactantius became acquainted with Constantine, and left Nicomedia about the year 314, and soon after came into Gaul by order of that emperor.

It has been supposed by some, that Lactantius was at first a heathen. Gallæus speaks of this as a point not to be disputed: Tillemont in a manner takes it for granted: and it was the opinion likewise of · Du Pin, that Lactantius was converted in his youth. But Cellarius' was in suspense about it. Du Pin refers to two passages 8 of our author's works; where, as he says, Lactantius seems to reckon himself with those, who having seen their error embraced the true religion. But those expressions appear to me ambiguous: and, as I apprehend, they rather relate to the state of mankind in general, than to that of Lactantius himself, or of any other particular person; he is there speaking of the great design of the Christian religion in general, to deliver men from the errors and superstitions in which they had been long involved. So Arno

• It " is now about three hundred years since we began to be Chris ians.' Beside these two passages, Gallæus refers to ' a third. But the same answer will suffice for that likewise.

His being sent for by Dioclesian, to teach rhetoric at Nicomedia, is no proof that he was then a heathen. Dioclesian, who k was intent upon adorning that city, would be glad of any man of fine parts, who would come and take up his residence, and display them there. It is well known, that before the persecution there were many Christians in the imperial court and armies : and it is past doubt, that Lactantius was a Christian, when the persecution began at Nicomedia. Nor does his great and long diligence in the pursuit of eloquence, and the study of polite literature, afford any argument for his heathenism at that time. It can hardly be suspected, that Lactantius was not a Christian when he wrote the Epistles, mentioned by St. Jerom. Yet pope Damasus writes to him, that " he did not read them with pleasure, because, though many of them were very long, they had little about the Christian doctrine, but chiefly related to measures, and the situation of countries, and philosophical questions. Nay, that observation of Damascus does at once afford a proof of our author's Christianity at that time, and of his extensive learning. Nor does the Symposium, supposing it to be a genuine work of Lactantius, demonstrate his heathenism. It was composed indeed during " the holidays of Saturn. But yet there is no heathenism in any part of the work, as is well observed by the learned editor. Finally therefore, since P there are no clear intimations of his heathenism, or of his conversion

bius says:

a Equidem tametsi operam dederim, ut quantulamcumque k Ita semper dementabat, Nicomediam studens urbi Romæ dicendi assequerer facultatem propter studium docendi; tamen

coæquare.

De M. Pers. cap. 7. eloquens nunquam fui, quippe qui forum ne attigerim quidem. | Vid. Eus. H. E. I. viii. cap. 6. & libr. de M. P. cap. 15. Ixust. 1. ii. c. 13. p. 275.

m Fateor quippe tibi, eos, quos mihi jam pridem Lactantii • Vid. Baluz. Annot. ad libr. de M. P. p. 5. edit. Ultraj. dederas libros, ideo non libenter lego, quia & plurimæ epis.c Gall. de Vit, Lact. d Tillem. as before, p. 34.

tolæ ejus usque ad mille spatia versuun tenduntur, & raro de ie Du Pin, as before, p. 205.

nostro dogmate disputant; quo fit, ut & legenti fastidium Primum ingenii monimentum, Symposium, in Africâ generet longitudo : & si qua brevia sunt, scholasticis magis sint adolescens edidit; utrum tum Christianus, non omnino certum

apta, quam nobis, de metris & regionum situ, & philosophia est. Cellar. Excerpt. de Vit. Lact.

disputantibus, [aliter disputantia). Damas. Pap. ad Hier. T. & Superest, ut exhortemur omnes, -ut, contemtis ter- ii.

p.

561. Ed. Bened. restribus & abjectis erroribus, quibus antea tenebamur

Hoc quoque Symposium lusi de carmine inepto. ad cælestis thesauri præmia dirigamur -Div. Inst. J. vii. Sic me Sicca docet, Siccâ deliro magistra. cap. ult. p. 730. In hoc statu cum essent bumanæ res, Annua Saturni dum tempora festa redirent. misertus est nostri Deus -levelavit se nobis,

Symp. Prol. errore prioris vitæ abjecto, legem divinam, tradente

• Nec enim quidquam in ejus ænigmatibus inest, quod ipso Domino, sumeremus; quâ lege universi, quibus irretiti sapiat ethnicismum: tantum abest, ut probet ethnicismum. faimus, errores, cum vanis & impiis superstitionibus, tolleren- Heuman. Præf. ad Lact. Symp. Sect. 14. p: XXV; tur. Epit. cap. iii. p. 739. Leyd. cap. Ix. p. 129. ed. Pfaff.

Nam si Lactautius ex ethnicis tenebris ad lucem Chrisn Trecenti sunt anni, miuus vel plus aliquid, ex quo copi- tianæ sapientiæ emersisset, videtur summum hoc Numinis mus esse Christiani, & terrarum in orbe censeri. Arncb. 1. i.

beneficium alicubi librorum suorum commemoraturus fuisse

prædicaturusque-pristinæ religionis, si diversama -cognoscere ministrum ejus, ac nuntium quem legavit Christianis prius habuisset, memoriam, tot invitantibus occain terram; quo dicente liberati ab errore, quo implicati tene- sionibus, nec debuit supprimere, nec, quæ pietas ejus fuit, bamur, formatique ad veri Dei cultum, justitiana disceremus. voluit. Heumann ib. p. xxiv. & xxv. De Trâ Dei, Cap. 2. p. 766.

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