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chap. v. 24. These things we believe, and this is the ground of our faith; as also, that with all the powers of our mind we are to obey his holy commandments, holding the doctrine of the Trinity the Father, the Son, and the Holy Ghost.

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Thus Fortunatus; who likewise just before had professed his belief and expectation of the future judgment of the just judge Jesus Christ: and Secundinus, in his letter to Augustine, reminds him of the just tribunal of the Great Judge; and asks him if it be not true which Paul says, "that every one must give an account of his works?" Rom. xiv. 12.

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III. Before we proceed to a more particular examination of Mani's principles, it may be proper to consider what were his pretensions, or upon what grounds he recommended his peculiar doctrines; whether upon the foot of reason only or of a peculiar revelation.

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We have already seen how Eusebius and some other catholic writers express themselves. Eusebius in particular says, he made an appearance of being Christ, and sometimes said he was the Comforter, and the Holy Ghost himself; and that like Christ he chose himself twelve 'apostles.' Epiphanius says that he presumed sometimes to say he was the Holy Ghost, and at other times that he was an apostle of Jesus Christ. According to Cyril, Mani said he was the Comforter, and the defender of truth: and in another place that he said he was the Holy Spirit.

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In The Acts of Archelaus, at the beginning of the conference at Caschar, he is made to say: • I, 1 brethren, am a disciple and apostle of Jesus Christ. I am the Comforter, promised to be sent by Jesus, "to convince the world of sin, and of righteousness:" John xvi. 8, as also Paul sent before me said: "We know in part, and prophecy in part;" 1 Cor. xiii. 9, 10, reserving to me that which is perfect, that I might "do away that which is in part:" receive ⚫ therefore this third testimony by me, and own me as a chosen apostle of Jesus Christ. If you * will receive my words, you will obtain salvation: if not, you will be consumed by everlasting

▾ fire.'

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Theodoret says that Mani gave out he was the Christ, and called himself the Holy Ghost. And, as Jerom expresseth it, some pretended that Mani was the Comforter himself. And to the like purpose Rufinus.

It is not easy to conceive how any man should say all these things of himself; that he is the Christ, and an apostle of Christ, and the Holy Ghost himself. However, to reconcile these accounts, if possible, it may be observed, that perhaps some of these writers use words in a different sense from that in which they are now generally understood by us: and when it is said that Mani pretended to be Christ, the meaning may be that he acted like Christ in chusing for himself twelve companions; or, by Christ may be meant the Holy Ghost, with whom Christ was. anointed, and whom Mani pretended to have received. So the word Christ is used in some ancient writings, particularly in " The Acts of Archelaus.

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As for his calling himself the Comforter, or the Holy Ghost, and an apostle of Christ, possibly the meaning is, that he said he had received the Holy Ghost, and was an apostle of Christ, eminently furnished with spiritual gifts.

That must be the highest pretension he made.

et in futura justi judicis Christi examinatione.ib. n. 3.

Quis igitur tibi patronus erit ante justum tribunal judicis, cum et de sermone et opere cœperis te teste convinci. Se cund. ad Aug. n. 3.

An falsum in Paulo est, quod operum singuli suorum erunt reddituri rationem? ib. a See before, p. 140.

• Ελεγε δε ἑαυτὸν ὁ Μάνης είναι το πνεύμα το παρακλητον, και ποτε μεν αποσόλον φάσκει ἑαυτον Χρισ8, ποτε δε πνεύμα apaxλrov. Epiph. H. 66. n. 12. p. 629. B. Conf. n. 19. p. 635. C.

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ὁ γαρ λέγων ἑαυτον παράκλητον, και της αλήθειας aywvisny, x. λ. Cyr. Cat. 6. n. 26.

5 Μάνης, ὁ ἑαυτόν είπων το πνεύμα το άγιον. Cat. 16. n. x. p. 248. D.

Ego, viri fratres, Christi quidem sum discipulus, apostolus vero Jesu.Sum quidem ego Paracletus, qui ab Jesu mitti prædictus sum, ad arguendum mundum de peccato, et de injustitiâ, sicut et qui ante me missus est Paulus, ex parte

This is Augustine's summary account of the

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* Sicut aliæ hæreses Paracletum in Montanum venisse contendunt, et Manichæum ipsum dicunt esse Paracletum. ad Vigilant. T. 4. P. 2. p. 285. in.

Consilium namque vanitatis est, quod docet Manichæus: primo, quod seipsum Paracletum nominavit. Ruf. in Symb. ap. Hieron. T. v. p. 142.

m See Beaus. T. i. p. 115, and 255.

" Hic est Christus Dei, qui descendit super eum, qui ex Mariâ est, Arch, n. 50. p. 93. in. Vid, ib. n. 34. p. 59, 60.

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matter in his book Of Heresies. They say that Our Lord's promise of sending the Comforter, the Holy Ghost, has been fulfilled in their master Mani: and in his epistles he styles ⚫ himself apostle of Jesus Christ, forasmuch as Christ had promised him, and in him had sent the Holy Ghost. Accordingly he had himself twelve disciples, in imitation of the number of the • apostles, which number is still kept up by the Manichees.' Again, Augustine says, the Manichees pretended that Christ's promise of sending the Holy Ghost had been fulfilled in their leader. And in another place, they said that the Holy Ghost, whom the Lord had ⚫ promised to send to his disciples, had come to them by him.' Once more Augustine says, that Mani endeavoured to persuade men, that the Holy Ghost did personally dwell in him • with full authority."

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That this is all which Mani can be supposed to have pretended to, is evident from the arguments made use of in confuting him. The ancient writers, in their answers, shew that the promise of sending the Holy Ghost had been fulfilled in the apostles soon after our Lord's ascension: whereas Mani did not appear until long after the death of all the apostles, in the time of Probus, or Aurelian. This is largely argued by Archelaus, Epiphanius, and others. And in the dispute itself Mani is represented explaining his claim in this manner, that the Spirit came upon him.' And Archelaus argues, that the Holy Ghost was to descend upon and dwell in none but Christ, and Paul, and the other apostles; that is, in the most eminent and extraordinary

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All therefore that Mani could say is, that he was an apostle of Christ, and had the spirit as an apostle.

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But whether he said so much may be questioned. Godfrey Arnold a learned German, who wrote a history of heresies in his own language, denies that Mani took upon him any extraordinary character: but Beausobre, though a man of great candour, thinks Arnold was mistaken Arnold was in the right to say that Mani never pretended to be the Comforter; but he was in the wrong to deny that he aimed to pass for the prophet of the Comforter; or a man 'extraordinarily sent to reveal to the Christian church some truths which Jesus Christ had not • made known to his disciples. The Manichees themselves had this opinion of their patriarch.' So Beausobre.

I beg leave to consider this point distinctly. I have not had the advantage of seeing Arnold's work. I can only represent the case as it appears to me.

IV. In the first place I shall mention divers reasons and arguments for thinking that Mani was an impostor, and examine them, After which I shall mention some additional observations. The reasons and arguments are such as these: 1. The ancient Greek and Roman Christian authors represent his pretensions as very extraordinary; 2. As do likewise the eastern writers. 3. Mani imitated Christ in chusing and sending out twelve apostles. 4. He called himself apostle. 5. Divers other of his expressions shew him to have pretended to a divine commission. 6. His followers conceived of him as an apostle, or an inspired teacher. 7. They rejected the book of the Acts, because of the evidence it afforded, that the promise of sending the Spirit had been fulfilled in the apostles, and therefore could not belong to Mani,

1. The ancient Greek and Roman Christian writers represent Mani's pretensions as very extraordinary.

I answer, that we have shewn them to be mistaken in several things. In particular, divers of them say that Mani called himself the Comforter, which is not true. We must therefore look tum consolatorem et ditatorem fidelium tuorum, auctoritate plenariâ personaliter in se esse persuadere conatus est. Confess. 1. 5. cap. 5. n. 8.

• Promissionem domini Jesu Christi de Paracleto Spiritu Sancto in suo hæresiarchâ Manichæo dicunt esse completam. Unde se in suis literis Jesu Christi apostolum dicit, eo quod Jesus Christus se nissurum esse promiserit, atque in illo miserit Spiritum Sanctum. Propter quod etiam ipse Manichæus discipulos habuit, ad instar apostolici numeri; quem numerum Manichæi hodieque custodiunt. Aug. de Hær. c. 46.

Mira cæcitate asserentes eamdem Domini promissionem in suo hæresiarcha Manichæo esse completam. Aug. ad. Ceret. Ep. 237. [al. 253] n. 2.

• Nôsti enim, quod, auctoris sui Manichæi personam in apostolorum numerum inducere molientes, dicunt Spiritum Sanctum, quem Dominus se missurum esse promisit, per ipsum ad nos venisse. De Util. Cred. c. 3. n. 7.

• Non enim parvi existimari se voluit, sed spiritum sanc

• Vid. Arch. n. 27, 28.
Ep. H. 66. n. 20, 21.
Spiritum enim venisse super te dixisti, quem promiserat
Jesus esse inissurum. Arch. n. 50. p. 92. m.

Et sicut non super omnes homines spiritus habitare poterat, nisi super eum qui de Mariâ natus est, ita et in nullum alium Spiritus Paracletus venire poterat, nisi super apostolos, et super beatum Paulum. Arch. n. 34. p. 59. m.

iGermanice illam epistolam [Fundamenti,] exhibet Gothofredus Arnoldus in Historia sive Apologia Hæresium. T. iv. Fabr. Bib. Gr. T. v. p. 253.

Hist. de Manich. T. i. p. 239, 240.

for some other evidence of his imposture beside their word. Mani published several new notions as doctrines of religion some might therefore say: A man that does this had need to be inspired.' And thence some might be led to conclude, that he actually pretended to be inspired in an extraordinary manner, and sent by Christ to reveal new truths. Some might speak of him to this purpose; and others might take up this account without much examination.

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2. The eastern writers, whether Persians or Arabians, whose account was formerly taken, speak of him in the like manner.

I answer, that those writers are not very ancient. Their account of Mani's imposture, particularly his journey to heaven, is taken from the history of Mahomet, who is much later than the person whose affairs we are examining. Therefore probably that story is a fiction, without any real foundation. I formerly observed a mistake of these writers (some of them at least) concerning the place of Mani's retirement. It is also very improbable, which is said by the eastern historians, as quoted by Herbelot, that numerous followers have been gained in China, or Turkestan; they all went into Persia upon the death of Sapor. Nor did Mani attempt to pass for a God. Once more, the eastern writers are not agreed about the time in which Mani lived, some placing him much later than others. The testimony of these authors therefore is not to be relied upon.

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3. The third argument is, that Mani imitated Christ in chusing and sending out twelve disciples,

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In answer to which I would say: supposing that he had twelve disciples, and sent them abroad to propagate his principles, it does not follow that he was an impostor; for we have been informed by Augustine, that this was the ecclesiastical constitution of the Manichæan sect. There were twelve of the elect called masters, and a thirteenth, who was their chief or principal. If this was an institution of Mani himself, and put in practice in his own time, he must have been the principal; and perhaps only by way of an innocent, or at the worst an affected, imitation of the state of things at the first rise of the Christian religion in the time of Christ and his apostles: which, I suppose, is all that can be thought of their keeping up the same form in Augustine's time.

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But it may be questioned whether Mani had twelve disciples distinguished from the rest. It is true Eusebius intimates as much: but what ground he had for it we cannot say. However, Augustine says it expressly, as does Theodoret, about the year 420. But this is not to be found in more ancient authors, excepting Eusebius only, who has been just named; and there are two reasons to doubt of it. First, several ancient writers are silent about this particular, who would have mentioned it if true. In The Acts of the Dispute with Archelaus there are but three of Mani's disciples named, whom likewise he is there said to have sent abroad to spread his opinions; one into the east, another into Syria, and the third into Egypt; Thomas, Addas, and Hermas: the same three that are mentioned by Cyril and Epiphanius. Secondly, if Mani had twelve disciples, whom he called apostles, or employed as such, it is likely that their names would have been transmitted to us by some ancient authors: but there is no such catalogue any where to be found, except in the forementioned authors, Photius, Peter, and The Form of abjuring Manichæism: all which are too late to be of any authority, as was observed formerly. That catalogue too is itself liable to several exceptions. In Photius their names stand thus: Sisinnius, said to have succeeded Mani in his chair; Thomas, Budas, Hermas, Adamantus, and Adimantus; Hierax, Hieraclides and Apthonius, called " commentators upon Mani; Agapius author of the Heptalogus, Zarvas and Gaurialius: and to the like purpose in the two other "

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d See before, p. 155.

Propter quod etiam ipse Manichæus duodecim discipulos habuit, ad instar apostolici numeri. Aug. de Hær. c. 46. * Οὗτος δυοκαιδεκα μαθητας κατα τον κυριακον ποιησαμενος TUTOY. Hær. Fab. 1. i. p. 214. C.

* Ταυτην δε πασαν την διδασκαλίαν παρέδωκε τοις τρισιν αυτό μαθηταις, κελευσας έκασον εις κλίματα ὁδευειν. κ. λ. Arch. c. xi. p. 22. Acquisivit etiam discipulos tres, quorum nomina sunt hæc, Thomas, Addas, et Hermas. ib. c. 53. p. 98. ↳ Tere Matηtal TREIS yeyovaσI, Owuzs, naι Baddas, xa Epuas. Cyr. Cat. vi. n. 31.

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1 Epiph. H. 66. n. v. et xii.

k Phot. contr. Manich. 1. i. n. 14.

1 Σισίννιος, ὁ και το αξίωμα αυτό της δυσσεβες διδασκαλίας αναδεξάμενος. ib.

m Εξηγηται, δε αυτό και οἷον ὑπομνήματοςαι. ib.

Porro discipuli Maneti antichristo fuere duodecim: Sisinnius, qui Maneti successit: Thomas, qui Evangelium Manichæi novum condidit: Buddas, et Hermas, Adamantus et Adimantus, quem in diversas orbis partes erroris præconem amandavit. Manetis interpretes et explanatores erant Hierax, et Hieraclides, atque Aphthonius. Adjuncti his et alii terni hujus sectatores, Agapius, qui Heptalogum commentus est, Zarvas, et Gabrialius. Pet. Sic. de Man, ap. Bib. P. P. T. 16. P. 758. A.

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writers. But it is plain that this catalogue is of no value. In The Acts of Archelaus, * Sisinnius is said to have deserted Mani, and to have been a convert to the catholic church. Then there are two or three different names, which are but one and the same person; Budas, Adamantus, and Adimantus; that is, Addas, otherwise called also Buddas and Baddas. Apthonius lived in the fourth century, as was formerly shewn. Hierax was no Manichee. Touttée has a good note upon Cyril relating to this matter, which might be consulted. I put down a small part of it.

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4. The fourth argument is that Mani called himself an apostle of Jesus Christ. Augustine assures us that all his letters began in that manner; particularly, that' called The Epistle of the Foundation: Mani, apostle of Jesus Christ by the providence of God the Father: in like manner & The Epistle to Marcellus, in The Acts of Archelaus; and The Epistle to Menoch, cited by Julian the Pelagian.

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Answer: If this title must be here understood in the highest and strongest sense, of a person commissioned by Christ, and inspired as an apostle, the argument is complete and unanswerable. But possibly Mani meaned no more than a disciple of Christ, and a teacher of his religion. This may be argued from the passage already cited from Augustine, where he speaks of the ecclesiastical constitution of the sect. The word may be supposed to be so used in The Dispute of Archelaus. That bishop having given hard words, Mani tells him that apostles are patient and long-suffering: thereby, perhaps, intending to shew what Archelaus should be, as well as what he himself was, according to his own profession. Turbo, when asked who he was, answered, that he came from Persia, and was sent by Mani, a master of the Christians; the very title, which, as Augustine informs us, was given to twelve of the Manichæan elect in his own time, who yet, I presume, were not reckoned inspired apostles: and masters is a word made use of in The Acts of Archelaus to denote ministers of the catholic church. I might add that the eastern people are very apt to use a lofty style. They give and take high titles without incurring the suspicion or charge of blasphemy.

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5. It is argued that Mani's imposture may be proved by other high expressions made use of by him beside that of apostle. In The Epistle to Marcellus he not only stiles himself apostle of Jesus Christ, but says also that he was sent for the amendment and reformation of men. Several passages have been already cited from The Dispute of Archelaus, containing high pretensions, which should be recollected here; particularly that passage where he says: • If you • receive my words, you will obtain salvation: if not, you will be consumed with everlasting fire." But then it should be remembered likewise, that in that piece are many misrepresentations of things.

There are also strong expressions at the beginning of The Epistle of the Foundation. After having called himself apostle he adds: That the words he is going to deliver are wholesome words, proceeding from the living fountain. He that hears and believes and keeps them shall ⚫ never die, but shall obtain a glorious and eternal life.' These expressions ought to be considered. If they relate to any doctrines not founded on scripture, they contain a bold claim: but if he intends to recommend only scriptural doctrines, the interpretation may be softened. And it is observable that Augustine, having cited those words, does not, in his remarks upon them, cen-sure them as wicked, or antichristian, or the like; but only says that here is a promise of teach• Arch. n. 51. p. 94. b See p. 152.

• See before, p. 153, &c.

Quod quamvis antiqua sit illa de duodecim Manetis discipulis opinio, ab augustino in libro de Hæresibus, et Theodoreto commemorata, non tamen apud antiquiores legatur. Non id refert Archelaüs, non Epiphanius. In Cyril. Cat. p. 107. • Omnes tamen ejus epistolæ sic exordiuntur: Manichæus, apostolus Jesu Christi. Contr. Faust. 1. 13. c. 4. Certe sic incipit: Manichæus, apostolus Jesu Christi, providentiâ Dei Patris. Contr. Ep. Manich. c. 5. n. 6. 8 Arch. cap. v. Manes, apostolus Jesu Christi, filiæ Menoch. ap. Aug. Op. Imp. 1. 3. c. 172. Sed nisi Menoch filiam, et Manichæum, qui se Christi apostolum nominat, titulus indicaret, te omnino suum pollicerentur auctorem. Julian. ib. c. 187.

Tu quoque, Archelaë, bene me de Deo sentientem, dignamque opinionem de Christo retinentem, verbis molestissimis obtundis, licet tale sit apostolorum genus, patiens et ferens

omnia, etiamsi eos conviciis quis aut maledictis, obtrectet. Arch. c. 47, in.

De Perside autem venio, a Manichæo, magistro Christianorum, missus. ib. c. 4.

Nam ex electis suis habent duodecim, quos appellant magistros. Aug. de Hær. c. 46.

m Cui enim oportet credi? magistris illis vestris, qui carnibus vescuntur, et affluentissimis deliciis perfruuntur— ? Manes ap. Arch. c. 13. p. 24.

η Όθεν προς επανόρθωσιν τε των ανθρώπων γενος αποσαλείς. Ap. Arch. c. 5. • See before, p. 178.

P Hæc sunt, inquit, salubria verba ex perenni ac vivo fonte, quæ qui audierit, et eisdem primum crediderit, deinde quæ insinuant custodierit, numquam erit morti obnoxius, verum æternâ et gloriosâ vitâ fruetur. ap. Aug. contr. Ep. Manich. c. xi. n. 12.

Et hæc, ut videtis, pollicitatio est, nondum exhibitio veritatis; et vos quoque animadvertere facillime potestis, isto

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ing the truth, but without good assurance: and that any body might say as much to draw in simple people. Augustine then cites the words next following in that epistle: The peace of the invisible God, and the knowledge of the truth, be with the dear and holy brethren, who ⚫ both believe and keep the heavenly commands: which Augustine does not blame at all, but says he readily joins in the same wish: and if Mani never spoke otherwise he might be read and followed by every body. Nay, he seems to declare himself well satisfied with every thing at the beginning of that epistle.

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6. Still it is urged that his followers conceived of him as an inspired apostle and messenger of Christ, and honoured him accordingly. Some of their expressions have been mentioned already, to which others may be now added.

Faustus, considering that text, Matt. v. 17: "I came not to destroy the law, but to fulfil,” says: He must be for ever thankful to his master,' meaning Mani,for helping him here: for otherwise he had been a Jew, not a Christian.' However, he might speak thus of Mani, though he considered him only as a good interpreter, and no inspired prophet or apostle. In another place Mani is called their divine. What can be inferred from this I do not know; I do not perceive any uncommon honour to be here given. Faustus also calls Mani⚫ their blessed father. But perhaps no more is meant thereby than what the catholics often said of saints and martyrs. Faustus in another place speaks as if by the Spirit, whom they had received, they were enabled to discern what texts of the New Testament are genuine, what not. But afterwards he retracts in some measure those bold expressions.

Farther, the Manichees celebrated the day of their master's death: but so did the catholics that of many martyrs. Mani's Epistle of the Foundation was read in the assemblies of his followers: and so likewise were some writings publickly read among the catholics, which they never esteemed canonical scripture, or a part of the rule of their faith. Nay, I do not know but here may offer a thought, which may afford a good argument that the Manichees did not esteem their leader an apostle: for if they had so done they would have had more of his writings, and have publicly read them: whereas it seems that the Manichees in Africa had few of them. Augustine, who was nine years among them, and afterwards wrote many volumes in the controversy, has quoted very few, and does not speak of any other book, or letter of his being read in their assemblies, but the epistle above-named.

And upon all these things, beside what has been already hinted, I observe in general, that some, or all of these honours were paid by catholics to men who had not the character of apostles that it is no uncommon thing for honours to be given to men after their death, by some people, which they never expected or desired; and that we should interpret expressions as they are intended to be understood. The catholic Christians often speak of men's receiving the Holy Ghost in baptism. In The Dispute of Archelaus it is spoken of as an incontestible thing that the Spirit was still given to men. And Epiphanius says that God, according to his promise, bestowed gifts of the Spirit largely upon the presbyter at Diodoris, to enable him to confute Mani: quoting also Matt. x. 19. But yet no one thinks that apostolical inspiration is here intended.

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7. In the seventh place it is argued that they rejected the Acts of the apostles, because of the evidence it afforded, that the promise of sending the Spirit had been fulfilled in the apostles of Christ, and therefore could not belong to Mani. Augustine' says as much.

velamine quoslibet errores fucari posse, ut imperitorum animis per ornatam januam latenter irrepant. August. ibid.

Pax, inquit, Dei invisibilis, et veritatis notitia sit cum fratribus sanctis et carissimis, qui mandatis cœlestibus credunt pariter atque deserviunt. Ita sit, ut dicit. Nam et ista benigna et acceptissima optatio est. Tantum meminerimus hæc et a bonis doctoribus et a deceptoribus dici posse. Itaque si nulla nisi talia diceret, omnibus legendum et amplectendum esse concederem. ibid. n. 13.

Et omnino, quidquid in hujus epistolæ initio scriptum est, donec veniatur ad causam, nolo reprehendere. ibid.

• Quare indeficientes ego præceptori meo refero gratias, qui me similiter labentem retinuit, ut essem hodie Christianus. Faust. 1. 19. c. 5.

Sic enim mali principium ac naturam theologus noster appellat. Faust. 1. 20, c. 3.

- a doctissimo scilicet, et solo nobis post beatum pa

trem nostrum Manichæum stupendo, Adimanto. Faust. 1. i. c. 2.

f Et nobis Paracletus ex novo testamento promissus perinde docet, quid accipere ex eodem debeamus, et quid repudiare. Id. l. 32. c. 6. ε Ib. c. 7.

* Και γαρ συ θειας απήλαυσας χαριτος βαπτιζομενος, και πνεύματος μετεσχες, ει και μη προς τα σημεία ποιείν. Chrys. De Compunct. ad Dem. 1. i. T. i, p. 136. D. Ed. Bened.

i Spiritus enim secundum rectam rationem habitat in homine, et descendit, et permanet; et competenter hoc et factum est, et fit semper, sicut tu teipsum ante hoc tempus profitebaris esse Paracletum Dei. Arch. c. 50, p. 92, m.

* Ο θεός γαρ αεί τοις επ' αυτόν ελπίζεσιν ἑτοιμάζει τας εκ πνεύματος άγια δωρεας επιχορηγέμενος, ώς και επηγγείλατο, aveuns wv. H. 66. n. xi.

1 Nôsti autem, quod, auctoris sui Manichæi personam in apostolorum numerum inducere molientes, dicunt Spiritum

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