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• a man, though he had nothing human; and that his cross, passion, and death, were in appearance only.'

Athanasius says the * Manichees deny that the Word was made flesh. Again, they do not believe our Lord's incarnation and humanity.

Ambrose says they did not believe that Christ came in the flesh.

Jerom speaks of a their allowing the salvation of the soul only, and saying that both the birth and the resurrection of Christ were in appearance only: and therefore we cannot form an argument for the resurrection of our bodies from his resurrection, because he rose in appearance only.

So say the catholics. Let us now observe the Manichees themselves, that we may judge whether they have been misrepresented.

It is plain that, according to them, Jesus was pure deity. The catholics argued that Christ had been foretold in the books of Moses, particularly in Deut. xviii. 18; “I will raise them up a prophet from among their brethren, like unto thee: him shall ye hear.” How does Faustus

argument? It is in this manner: • That this does not belong to Christ, any one may see: for Christ is not a prophet, nor a prophet like unto Moses. Moses was a man, Christ is God. He was a sinner, Christ holy. He was born in the ordinary way; Christ, according • to you was born of a virgin, according to me not at all. --How then can he be a prophet like "unto Moses?'

Faustus often denies Christ's nativity: and again and again insists upon the impropriety that God, and the God of the Christians too, should be born.

They pretended that it was dishonourable for Christ to be born of a woman. This argument is taken notice of in The Acts of Archelaus.

It is easy to suppose that the catholic Christians put these people in mind of those texts of the New Testament, where · Jesus is said to be the son of David, of the seed of David, according to the flesh, and the like: to which, however, they gave answers, such as they are.

The Manichees argued from the first chapter of St. John's gospel. ver. 5; • And the light shineth in darkness, and the darkness comprehended it not.” The light is the Word, or the divine nature: the darkness, according to them, is the flesh, or matter, the evil substance. The light shined in the darkness, but the darkness could not touch, seize, lay hold of the light: nor indeed would the light touch the darkness, or suffer itself to be touched by it. This thought is in a fragment of one of Mani's k letters.

And this leads us to think that this notion was chiefly owing to their doctrine of two principles. Believing matter, of which the body is formed, to be evil in itself, they could not allow a divine person to be united to the human nature; and therefore they pretended that our Lord had only the appearance of flesh without the reality.


τον εαυρον δε, και το παθος, και τον θανατον, φαντασια γενεσ- ut, si evangelium accipio, idcirco et natum accipiam Chrisdan. Tht. H. F. T. 4. p. 213, 214.

tum. Faust. 1. 2. in. αρνονται το, ο λογος σαρξ εγενετο. Αth. Οr. 1. 8 Accipis ergo generationem? Equidem conatus diu sum contr. Arian. p. 457. D.

hoc ipsum, qualecumque est, persuadere mihi, quia sit natus 15 Ούτω δε Μανιχαιος απιςησας τη σαρκωσει και ενανθρωπη- Deus. —Quamvis nec sic quidem dignum erit ex utero naCEI T8 xupie. Contr. Apoll. 1. i. p. 939. D.

tum credere Deum, et Deum Christianorum. Id. l. 3. in.

, et fin. Cum Manichæus adoraverit, quem in carne ve- Sed non, inquit, accipere evangelium hoc solum est, si nisse non credidit. Ambr. de Fid. I. 5. c. 14: T. 2. p. 583. E. quod præcepit facias. sed ut etiam credas omnibus quæ in

d Hæreticos vero, in quorum parte sunt Marcion, Apelles, eodem scripta sunt, quorum primum est illud, quia sit natus Valentinus, Manes, Nomen insaniæ, penitus et carnis et cor- Deus. Id. l. 5. c. 2, poris resurrectionem negare, et salutem tantum tribuere ani- Ergo non putas, eum ex Mariâ virgine esse ? •Manes mæ; frustraque nos dicere ad exemplum Domini resurrectu- dixit :' Absit, ut Dominum nostrum Jesum Christum per ros, quum ipse quoque Dominus in phantasmate resurrexerit; naturalia pudenda mulieris descendisse confitear. ap. Arch. et non solum resurrectio ejus, sed et ipsa nativitas TW doxely, C. 47. p. 85. Vid. et cap. 5. p. 8. id est, putative, visa magis sit quam fuerit. Hier. ad Pamm. | Apostolum accipis? Et maximè. Cur ergo non credis Ep. 38. [al. 61] T. 4. p. 320. m.

Filium Dei, ex semine David, natum secundum carnem --Sed hoc quidem ad Christum minime spectare, nec Faust, l. xi. in. Juda'um latet, nec nobis sic credere conducibile est : quia non * Μια τε φωτος εςιν απλη και αληθης η φυσις, και μια αυτά propheta Christius, nec Moysi similis propheta : siquidem ille η ενεργεια: το φως γαρ εν τη σκοτια φαινει, και η σκοτια αυτο fuerit homo, hic Deus ; ille peccator, hic sanctus ; εκ ελαβεν: 8 γαρ εσιας ήψατο σαρκος, αλλ' ομοιωματι και coitu natus, hic secundum te ex virgine, secundum me vero σχηματι σαρκός εσκιασθη, ίνα μη κρατηθη, δια της σαρκος, nec ex virgine Faust. 1. 16. c. 4.

και παθη, και φθαρθή, της σκοτίας φθειρεσης αυτε την ενεργειαν Accipis evangelium? Et maxime. Proinde ergo et na- TYS OWTEIVMY. Manet. Ep. Zeben ap. Fabric. B. Gr. T. v. tum accipis Christum ? Non ita est. Neque enim sequitur, p. 284.

See Beaus. T. i.

i. p. 378. VOL. II.


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They said that * Christ came directly from heaven. They argued this from all those texts where our Lord speaks of his coming from the Father, being sent by the Father, and the like.

They argued likewise that our Lord was not born of a woman, because when some weak people, as they call them, told him his mother and his brethren stood without, he answered, « Who is my mother? and who are my brethren ? ” Matth. xii. 47, 48. This text was often insisted on by them ; and their argument is handsomely answered by Jerom. Indeed, any men, not under the bias of some prejudice, might perceive that our Lord does not here disown any earthly relations ; but, preserving a due affection for them, he declares that he considered every truly good man and woman as his mother, his brother, and sister ; that is, all such were dear to him. And he teaches us not to suffer ourselves to be diverted from any important service by the unseasonable importunities of earthly friends and relatives. Augustine observes they

might as well argue that the disciples had no earthly fathers, because Christ says to them: “ Call no man your father upon earth, for one is your Father which is in heaven.” Matt. xxiii. 9.

As they were greatly pressed by the catholic argument from the genealogies in Matthew and Luke, they endeavoured to evade it many ways. Sometimes they disputed the genuineness of those genealogies, and they insisted upon the differences and seeming contrarieties in them, as recorded by those two evangelists. They likewise argued that they were contrary to all those declarations of Christ, where he disowned all earthly kindred, and said he came from heaven, and was not of this world.

They argued from Christ's escape from the Jews, when they would have stoned him: see John viii. 59. This argument is in Mani himself: • By' that escape,' he says, Christ shewed • his essence, and that he was the Son of the true light: he went away from them without being

seen. The immaterial form was not visible, nor tangible, though there was the appearance of • flesh. For what is material can have no communion with an immaterial substance, though this appear

in the form of Aesh.' It is likely that * here is a reference to those words of St. Paul, 2 Cor. vi. 14: “ What communion hath light with darkness ? "

They argued from our Lord's transfiguration. Mani himself in a fragment says; • The Son of the eternal light manifested his nature on the mount.'

In another fragment " Mani banters the Galileans, as he calls them, for believing two natures in Christ, not considering that the nature of light cannot be mixed with matter : For it is • simple and uncompounded, and cannot be joined to matter. The supreme light, being among • material things, shewed a body, whilst still it was one nature only.”

These, and such like arguments, had great influence upon Augustine's mind for a long time, as " he humbly owns.

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a Mihi enim pium videtur dicere, quod nihil eguerit filius sic illos docuit, cum ait: Nolite vobis dicere patrem in terris. Dei, in eo quod adventus ejus procuratur ad terras, neque

Enarr, in Ps. ix. n. 31. T. 4. opus habuerit columbâ, neque baptismate, neque matre, ne

f Vid. Faust. 1. 2. et 7.

5 Vid. eund, 1. 3. que fratribus, fortasse neque patre, qui ei secundum te fuit Quare non credis in genealogiam Jesu? Multæ quidem Josephus; sed totus ille ipse descendens, &c. Manes ap.

sunt causæ. Sed palmaris illa, quia nec ipse ore suo usquam Arch. c. 50. p.gi.

se fatetur patrem habere, aut genus in terrâ, sed e contra, b Ipse enim testinionium dat, quia de sinibus Patris descen- quia non sit de hoc mundo, quia a Patre Deo processerit, quia dit. Et, ' qui me recipit, recipit eum qui me misit.' Et, descenderit de cælo, quia non sibi sint mater et fratres, nisi

non veni facere voluntatem meam, sed ejus qui misit me.' qui fecerint voluntatem Patris sui qui in cælis est. Faust. 1.7: Et, non sum missus nisi ad oves perditas Israël. Sunt et ι Ιεδαιων βελομενων ποτε λιθασαι τον Χρισον,----εδειξε alia innumera testimonia hujuscemodi, quæ indicant eum ve- σαφως την αυτε εσιαν και τα ανωτατε φωτος υιος, και μεσος αυnisse, non natum esse. ap. Arch. c. 47. p. 85.

των διελθων ωρατο: η γαρ αύλος μορφη συσχηματισάμενη c Manes dixit : Similis tui quidam cum ei aliquando dixis- το ειδος της σαρκος, ορατη μεν εκ ην, εψηλαφειτο δε εδαμως, set, Maria mater tua,' et fratres tui foris 'stant,' non liben- δια το μηδεμιαν εχεις κοινωνιαν την ύλην προς το αύλον, ει και ter accipiens, eum qui dixerat, increpavit, dicens : Quæ est

apos wpato popor. Man. Ep. ad. Cudar, ap. Fabr. ib. p. 285. mater mea, aut qui sunt fratres mei? et ostendit eos, qui fa- See Beaus. T. 2. p. 530. cerent voluntatem suam, et matres sibi esse et fratres. ap. 1 Ο δε τα αίδια φωτος υιος την ιδιας εσιαν εν τω ορει εφανεArch. ib. p. 85.

pwoer, ap. Fabr. B. Gr. T. 5. p. 285. « Non ergo juxta Marcionem et Manichæum matrem ne- η Των Γαλιλαιων δυο φυσεις ανομαζoντων εχειν τον Χριση: gavit, ut natus de phantasmiate putaretur ; sed apostolos cog- πλατυν κατασχεομεν γελωτα

---το δε ανωτατον φως τους nationi prætulit, ut et nos in comparatione dilectionis carni εαυτο συνεσιεμενον εδειξεν εαυτω εν τοις υλικoις σωμασι σωμα, , spiritum præferamus. In Matt. T. 4. p. 52. f.

μια ων αυτος φυσις το παν. ap. Fabr. ib. Cujus rei exemplum præbuit prior ipse dicendo: Quæ

Ipsum quoque salvatorem nostrum unigenitum tuum, mihi mater, aut qui fratres ? Unde volunt quidam perniciosis

tamquam de massa lucidissimæ molis tuæ porrectum ad nossimi hæretici asserere, non eum habuisse matrem. Nec vident tram salutem, ita putabam.Talem itaque naturam ejus esse consequens, si hæc verba attendant, ut nec discipuli ejus nasci non posse de Mariâ virgine arbitrabar, nisi carni concer, pátres habuerint: quia sicut ipse dixit, quæ mihi mater est; neretur. Concerni enim et non inquinari non videbam, quod


Farther, we find Faustus arguing from our Saviour's escape at Nazareth, when the people would have cast him down from the brow of the hill; or, as he says, when they did so, and yet he escaped.

And to prove that Jesus was man in appearance only, they referred to those words in Philip ii. 8. * And was found in fashion as a man.”

Whereas it was objected to them that if Jesus had not been born, and had not an human body, he could not have been seen or heard by men: they answered that angels had been seen, and had conversed with men, though they had not human bodies.

XXII. As the Manichees did not believe that Christ was born, or had a true body, so neither did they believe that he was really crucified, or that he died. They did not deny that he was apprehended by the Jews, and so far as in them lay, fastened to the cross, and that he seemed to die: but they did not allow that he really died.

So Faustus says without any hesitation or ambiguity: We own that he suffered in appearance, but he did not really die.' Again : · It is our opinion that Jesus did not die.' He likewise says: “ Ass from the beginning, having taken the likeness of man, he appeared to have all

the infirmities of the human state; so, at the conclusion of his transaction- here, it was not • improper that he should seem to die.'

Mani himself in his fragment says: “A simple nature does not die, nor is an appearance of flesh crucified.' And more to the like purpose.

Augustine * passeth a just censure upon their notion of a seeming death, and an imaginary, deceitful resurrection.

Nevertheless they often speak 'of Christ's being made subject to death, buried, and raised from the dead by the power of the Father. They believed that " for our salvation Christ hung upon the cross.

. And therefore Faustus pretends to be excessively angry with Moses for that saying: “ Cursed is every one that hangeth on a tree:" Deut. xxi 23. They likewise speak of our Lord's shewing the marks of his wounds for curing the unbelief of Thomas.

As the Manichees did not believe Christ to have been born, nor to have a real body, they denied his baptism, and some other facts related in the gospels. For proof of this, and likewise for farther shewing their opinion concerning our Lord's crucifixion, I shall here produce part of a passage of Faustus, which must be alleged hereafter upon another account more at large.

• We o reject divers other things which have been since added to the history of Christ; as • that he was born of a woman, circumcised like a Jew, that he sacrificed like a heathen, that he • debased himself so unworthily as to be baptised, and was then carried into the wilderness, and

mihi tale figurabam. Metuebam itaque credere in carne natum, ne credere cogerer ex carne inquinatum. Confess. 1. 5. c. X. n. 20.

a Legitur id quoque, quod de supercilio montis jactatus aliquando a Judæis, illæsus abierit, &c. Faust. 1. 26. 2.

6 Sed totus ille ipse descendens semetipsum in quocumque voluit transformavit in hominem, eo pacto quo Paulus dicit, quia habitu repertus est ut homo. ap. Arch. n. 50, p. 91.

Nam illud quidem, quod sæpe affirmare soletis, necessario eum esse natum, quia alias hominibus videri aut loqui non posset, ridiculum est; cum multoties, ut jam probatum a nostris est, angeli, et visi hominibus et locuti esse monstrentur. Faust. 1. 29, c. i. f. & See Beaus. T. i. p. 228, 229.

Denique nos specie tenus passum confitemur, nec vere mortuum. Faust. 1. 29, c. i.

Alioquin nobis nec Jesus mortuus est, nec est immortalis Elias. Id. 1. 26, c. 2, f.

dicitis adumbratam, ut mori videretur, qui non moriebatur. Ex quo fit, ut ejus quoque resurrectionem umbraticam, imaginarian, fallacemque dicatis: neque enim ejus, qui non vere mortuus est, vera resurrectio esse potest. Ita fit, ut et cicatrices discipulis dubitantibus falsas ostenderit. &c. Aug. contr. Faust. 1. 29, c 2.

Hoc ergo sentimus de vobis, quod et de Christo, qui, cum in formâ Dei esset constitutus, factus est subditus usque ad mortem, ut similitudinem animarum nostrarum ostenderet. Et quemadmodum in se mortis similitudinem ostendit, et se a Patre esse de medio mortuorum resuscitatum; eo modo sentimus et de animis nostris futurum, quod per ipsum poterimus ab hac morte liberari Fortun. Disp. i n. 7.

Quapropter et nos Moj'sen.- -plus tamen hinc exsecramur, quod Christum filium Dei, qui nostræ salutis causâ pependit in ligno diro devotionis, convicio lacessivit.- Ait enim maledictum esse omnem qui pendet in ligno. Faust. 1. 14, c. i. in

% Ut enim ab initio, sumtâ hominis similitudine, omnes humanæ conditionis simulavit affectus, sic ab re non erat, si in fine quoque consignandæ economiæ gratiâ, fuisset visus et mori. Id. 1. 26, c. i. f.

* Απλη φυσις εκ αποθνησκει, και σκια σαρκος 8 σαυρεται. Manes ap. Fabr. T. 5, p.

284. Πως επαθε, μητε της κακιας κρατεμενης, μητε της Ενεργειας αυτο σκοτισθεισης ; Ιd. ibid.

Sed illud est, quod magiæ simile dicimini asserere, quod passionem mortemque ejus specie tenus factam, et fallaciter

- cum Christus Thomam apostolum dubitantem de se aspernatus non sit, sed quo animi ejus vulneribus mederetur, corporis sui cicatrices ostendit. Faust. I. 16, c. 8.

Dico auiem hoc, ipsuni natum ex feminâ turpiter, circumcisum judaïce, sacrificâsse gentiliter, baptizatam humiliter, circumductum a diabolo per deserta, et ab eo tentatum quam miserrime

His igitur exceptis, et ---credimus cætera, præcipue crucis ejus mysticam fixionem, quâ nostræ animæ passionis monstrantur vulnera. Faust. I. 32, c. 7.



* miserably tempted of the devil. Excepting these things, and the quotations of the Old Testa'ment, which have been clandestinely inserted, we believe all the rest, and especially his mystic * crucifixion, by which he discovers to us the wounds of our soul.'

These things need no answer. It would be waste of time to stay to confute what any one may presently perceive to be weak and absurd. I shall however add a word or two by way of explication.

In what is said of Christ's sacrificing, perhaps he refers to our Lord's keeping the passover, and to the offering made by Mary for her purification : see Luke ii. 24.

As they paid no regard to the institutions of Moses, and denied our lord to be born, or to have real fesh, it is no wonder that they excepted against the things just mentioned, and to his circumcision,

In the Acts of Archelaus, Mani is represented excepting against the account of Christ's baptism, because that ordinance signified remission of sins, whereas Jesus was free from sin. But there is no just ground for that exception in the history of our Lord's baptism, as recorded by the evangelists.

As for their denying Christ's temptation, undoubtedly that is a consequence of their supposition that Christ was God and not man.

As for the mystic, figurative crucifixion, it is likely that the passages above transcribed may be of use to enable the reader to form some notion of their meaning. I likewise refer to Beausobre.

Faustus does elsewheré speak of a passible Jesus. And Secundinus has somewhat to the like purpose: but the meaning is not obvious. I apprehend that if we had Agapius, or more of Mani's works, we might understand this, and some other things, better than we do.

Before I quit this article, I chuse to put down some observations of Beausobre which may afford useful illustrations.

• The grace of the Saviour,' says he briefly, consists in enabling the soul to understand its • nature, its origin, its duties, its hopes, and in giving it necessary assistances for breaking the * chains of carnal passions.' In other places more largely: The grace of Jesus Christ has * several branches: but the principal is the giving the soul the knowledge of its nature and origin, · which it had in a manner lost since its union with matter. Another branch is discovering to • the soul the snares of the devil, the means of escaping them, and of returning to its heavenly * country. This is what Fortunatus says to Augustine: “ As we sin unwillingly, and are compelled by the substance which is adverse and contrary to us, we endeavour to gain the knowledge of things. By this knowledge the soul, recovering its first ideas, comes to understand its original, and its present misery. Then correcting its past faults, and practising good works, it obtains reconciliation with God, under the conduct of our Saviour, who teaches both what good things we should do, and what evil things we should avoid." And, as Fortunatus after• wards adds: “ It is clear therefore, that repentance is given the soul since the coming of • the Saviour, and since this knowledge of things; by which, being washed, as in a divine foun• tain and purified from the vices and defilements of the world, which it had contracted in the ·body, it may be restored to the kingdom of God whence it came. "

XXIII. And now, since the Manichees denied that Christ really suffered, we are led to observe still more distinctly whether they thought his death to have the nature of a sacrifice, or what ends and uses his seeming death answered. Beausobre, who has written their history with

* Manes dixit: Ergo baptisma propter remissionem pecca- T. 2. p. 548, 549. See also p. 546, 547. torum datur? Archelaus dixit : Etiam. Manes dixit : Ergo

& Nam quia inviti peccamus, et cogimur a contrariâ et inia peccavit Christus, quia baptizatus est? Archelaus dixit: Absit

micâ nobis substantiâ, idcirco sequimur scientiam rerum. ap. Arch. c. 50, p. 94.

Quâ scientiâ admonita anima, et memoriæ pristinæ reddita, See him T. 2, p. 546.

recognoscit ex quo originem trahat, in quo malo versetur, qui• Necnon et Spiritûs Sancti

bus bonis iterum emendans quod nolens peccavit, possit per tum sedem fatemur ac diversorium; cujus ex viribus ac spi- emendationem delictorum suorum, bonorum operum gratia, rituali profusione, terram quoque concipientem, gignere pa

meritum sibi reconciliationis apud Deum collocare, auctore tibilem Jesum, qui est vita ac salus hominum, omni suspensus Salvatore nostro, qui nos docet et bona exercere, et mala fuex ligno. Faust. 1. 20, c. 2.

gere. Fortunat. Disp. 2, n. 20. noli esse erroris lancea, quâ latus percutitur Salva

h Unde patet recte esse pænitentiam datam post adventum toris. Vides enim illum et in omni mundo et in omni animâ

aëris hunc omnem ambi


salvatoris, et post hanc scientiam rerum, quâ possit anima, crucifixum, quæ anima nunquam habuit succensendi naturam. divino fonte lota, de sordibus et vitiis tam mundi totius, quam Secundin. ad Aug. n. 3.

corporum in quibus eadem anima versatur, regno Dei, unde e Beaus. T. i. p. 569, in,

progressa est, repræsentari. ib. n. 21.


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great care, and nicely examined their opinions, speaks to this point more than once; and his words are very remarkable.

• The Manichees,' says he, had no temples, for they had no idols.----Nor had they any • altars, because they had no sacrifice, no not that which the ancient church called the sacrifice • of commemoration. For they did not believe that Jesus Christ really suffered, nor consequently that his death was a true sacrifice. The eucharist with them was only a ceremony of thanksgiving in memory of the mystic crucifixion of our Saviour. That crucifixion, according to them, • had only moral views.'

Again: • The • Manichees, as they ascribed little to faith, ascribed a great deal to good works, • which they considered as an essential and absolutely necessary condition of salvation. They • had not the same notion of the death of Christ that we have. According to us, it is an offer

ing made to God for the expiation of the sins of men: according to them, it is only an act of (sublime virtue, the end of which is, on the one hand, to teach men not to fear death, and to

crucify the flesh; and on the other hand to assure them of the immortality, of which Christ has 'given them a pattern in his resurrection.'

And, after quoting the passages of Fortunatus transcribed above, the same learned author says: “It hence appears that the Manichees ascribed the salvation of the soul to the doctrine

of the Saviour. They could not ascribe it in any manner to the virtue of his blood, or of his • sacrifice; forasmuch as they did not believe that he had blood, or that he made himself a sacri• fice. All the efficacy of the ministry of Christ consisted in the power of his doctrine supported by his miracles. He then adds, he cannot certainly say how they explained those texts of scripture which speak of our being redeemed by the blood of Christ : but perhaps they thereby meant his doctrine, an explication which he has met with in so ancient and venerable a writer as 'Clement of Alexandria.'



1. Its simplicity. II. Their public worship; prayers, reading the scriptures, with discourses.

III. Their baptism, and eucharist. IV. They observed the Lord's-day: V. And Easter, and

Pentecost, and the anniversary of Mani's martyrdom. VI. Their discipline. 1. It is now proper to take some notice of their worship.

Here a fine passage of Faustus offers itself. He is shewing the difference between his sect and heathens : They think that God is to be worshipped with altars, victims, chapels, images, • incense. I, if I might be worthy, would esteem myself a reasonable temple of God. Christ, • his son, I receive as a living image of the living God. His altar is my mind, cultivated with care, and endowed with knowledge and just sentiments. The honours and sacrifices which I present to the Deity, are prayers, and those pure and simple.' So Faustus. And Beausobre supposeth that their worship was generally simple and plain,

* T.2, p. 703, 704.
v Ibid. p. 794, m.,

multum diversus incedo, qui ipsum me, si modo sim dignus, See more to the same purpose, ib. p. 546.

rationabile Dei templum puto. Vivum vivæ majestatis sid See notes 8 and p. 204.

mulacrum Christum Filium ejus accipio: aram, mentem Beaus. T. 2, p. 549.

bonis artibus et disciplinis imbutam. Honores quoque divi"Et sanguis filii ejus mundat nos.' Doctrina quippe Do- nos ac sacrificia in solis orationibus, et ipsis puris ac simplicimini, quæ valde fortis est, sanguis ejus appellata est. Clem. bus, pono. Faust. 1. 20, c. 3. Adumbr. in Ep. i. Joan. p. 1009. ed. Pott. Ayopacei de viuas ” A l'égard de la pompe, je ne suis point surpris qu'il n'y en κυριος τιμια αίματι, δεσποτων παλαι των μικρων απαλλασσων eût pas dans la fête d' une secte séparée de l'église dès le iïi. ayaptiwe, di' ás TA TVEUMATıra trys wornpias exUPIEUTEV huwr. siècle, lorsque le culte étoit encore assez simple, et qui étoit Id. in Ecl. p. 994, n. 20.

persécutée par-tout. T. 2, p. 711, in. See bim also, p. & Item Pagani aris, delubris, simulacris, victimis, atque in- 700—705. censo, Deum colendum putant. Ego ab his in hoc quoque

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