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2. Faustus says that the gospel of Jesus Christ is nothing but the preaching, or the doctrine and commandments, of Christ. Beausobre assents to this explication as right, and prefers it to Augustine's: though that great writer did not forget to allege 2 Tim. ii. 8.

3. We evidently perceive, from the work of Faustus, that both the catholic and the Manichæan copies of the New Testament had the two genealogies in St. Matthew and St. Luke.

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4. It looks as if Faustus understood the beatitude, Matt. v. 3, of worldly poverty, and the mourning in ver. 4, of afflictions in this life; and ver. 6, of bodily hunger and thirst for the sake of righteousness: though, as it seems, this last mentioned text, which we render “

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⚫ thirst after righteousness," was read as it is now in our present copies. 5. Faustus had Matt. xxviii. 19, in his copies.

6. He likewise quotes" the beginning of St. Mark's and St. John's gospels.

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7. There is some reason to think that Faustus read Luke xxiii. 43, as Origen did: This * day shalt thou be with me in the paradise of God,' or of my Father.'

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8. Faustus has the history of the woman taken in adultery, which is at the beginning of the eighth chapter of St. John's gospel.

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9. Mani, in The Dispute with Archelaus, understands our Lord to say in John viii. 44, that the devil is a liar, as is also his father.' Upon this text the curious may consult Mill, and Beausobre.

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10. Augustine in his work against Faustus, says, that, in some Latin copies they had, Rom. i. 3, Which was born of the seed of David;' instead of made, which is in the Greek. 11. Faustus and Secundinus quote St. Paul's epistle to the Ephesian's by that title. 12. I put in the margin the definitions which Faustus gives of schism and heresy.

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et interrogas, utrum accipiam Evangelium? nisi adhuc nescis, quid sit quod Evangelium nuncupatur. Est enim nihil aliud, quam prædicatio et mandatum Christi. Faust. 1. 5, c. 1. Vides in me Christi beatitudines illas, quæ Evangelium faciunt, et interrogas, utrum accipiam? ibid. -Quia evangelium quidem a prædicatione Christi et esse cœpit et nominari.—Id. 1. 2, c. 1. Scias me, ut dixi, accipere Evangelium, id est, prædicationem Christi. ib.

b Cependant je dois rendre justice à Fauste. Il n'explique pas mal, et si je l'ose dire, il explique mieux que S. Augustin, ce que veut dire le mot d' Evangile. Il entend par là, non T'histoire de la naissance, et des actions de J. Christ, mais la doctrine que Jésus Christ a prêchée.- -Et quoique S. Augustin eût raison dans le fond, il n'en avoit pas néanmoins de soutenir, comme il fasoit, que l'histoire de la naissance de J. Christ est comprise dans l'idée de ces mots, Evangile de J. Christ, qui ne signifioit autre chose, que la doctrine prêchée par Jésus Christ. Beaus. Hist. de Manich. T. i. p. 298, 299.

― hanc scilicet causam subjiciens, quia generatio Christi non pertinet ad Evangelium. Quid ergo respondebis Apostolo dicenti, Memor esto Christum Jesum resurrexisse a mortuis, ex semine David secundum Evangelium meum? Aug. contr. Faust. l. 2, c. 2.

Quid enim scripsit? Liber generationis Jesu Christi filii David, &c. Faust. 1. 2, c. 1. Sed offensus duorum maxime Evangelistarum dissensione, qui genealogiam ejus scribunt, Lucæ et Matthæi, hæsi, &c. 1. 3, c. 1. Vid. et l. 7, c. 1, et 1. 23, c. 1, 2.

Vides pauperem, vides mitem, -I ugentem, esurientem, sitientem, persecutiones et odia sustinentem propter justitiam. 1. 5. c. 1.- -beati qui lugent, beati qui esuriunt, beati qui persecutionem patiuntur propter justitiam. ib. c. 3.

f -quomodo esurientem et sitientem justitiam, quam Faustus in scriptis suis non addidit. Aug. Contr. Faust. 1, 5, c. 7.

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* Et alibi ad discipulos: Ite, docete omnes gentes, baptizantes eos in nomine Patris, Filii, et Spiritûs Sancti,F. 1. 5, c. 3.

b At denique Marcus,- vide quam sit competenter exorsus: Evangelium, inquit, Jesu Christi Filii Dei. Faust. 1. 2, c. i. Sed Joannes quidem in principio fuisse Verbum dicit, et Verbum fuisse apud Deum, et Deum fuisse Verbum. Marcus vero, Evangelium, inquit, Jesu Christi, Filii Dei. 1. 3, c. 1. Cur ergo credunt Joanni dicenti, In principio erat Verbum? Aug. C. Faust. 1. 7, c. 2. k See before V. i. p. 566.

i -Cum latronem Christus de ligno secum introduxerit in paradisum Patris sui. Faust. l. 14, c. 1.- -et ipso eodem die secum futurum dixit eum in paradiso patris sui. Id. 1. 33,

c. 1.

In injustitia namque et in adulterio deprehensam mulierem quamdam Judæis accusantibus absolvit, ipse præcipiens ei ut jam peccare desineret. Faust. 1. 33, c. 1.

mcum loquitur mendacium, de suis propriis loquitur; quoniam mendax est, sicut et pater ejus. ap. Arch. c. 29, p. 48. Conf. c. 33, p. 56, et c. 13, p. 24, f.

n Ad Joh. viii. 44, et Proleg. 793.

• Hist. de Manich. T. i. p. 105, 388. T. 2, p. 263. P Etsi enim in quibusdam Latinis exemplaribus non legitur factus, sed, natus ex semine David, cum Græca factus habeant, &c. Contr. Faust. 1. xi. c. 4.

9 Dicit ad Ephesios. Faust. 1. 24, c. 1.

Contra quos se Apostolus in Ephesiorum epistolâ certamen subiise fatetur. Secundin. ad Aug. c. 1.

• Schisma, nisi fallor, est eodem opinantem atque eodem ritu colentem quo cæteri, solo congregationis delectari discidio. Secta vero est longe alia opinantem quam cæteri, alio etiam sibi ac longe dissimili ritu divinitatis instituisse culturam, Faust. 1. 20, c. 3. Porro autem sectas si quæras, non plus erunt quam duæ, id est, Gentium et nostra, qui eis longe diversa sentimus. ib. c. 4, in fin.

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SECT. VIII.

THE CONCLUSION OF THE HISTORY OF THE MANICHEES.

IN composing this chapter I have made much use of Beausobre's History of Manichee and Manichæism; and I have often quoted him as I have gone along. Nevertheless it was fit to make this renewed and final acknowledgment of my obligations. Sometimes, however, I have differed from him; whether with reason or not, others have a right to judge. That work of Beausobre contains not only a laboured history of the Manichees, but likewise several entertaining and useful digressions concerning the opinions of the heathen philosophers, and the most early Christian sects. I wish some learned man might have sufficient leisure and encouragement to give us a handsome edition of it in English.

It may be thought by some that, in writing the history of this people, I have taken a great deal of liberty with the ancient writers of the Christian church. Nevertheless, I know that I have not designed to disparage them: and I humbly hope that I have not lessened their just credit and authority. No men are infallible. In controversial writings, especially where the difference of opinion is very great, it is difficult for the best of men to keep themselves entirely free from the influence of prejudice and passion. Moreover, Manichæi.m is in itself an abstruse and intricate subject; and had its rise in Persia, a country remote from most of those ecclesiastical writers who have come down to us; which makes a good apology for them, though they should be supposed to have made some mistakes, and to have been guilty of some misrepresentations. It is acknowledged by such as have looked into this matter, that the history of Mani and his followers has long lain in great obscurity and uncertainty. This may be allowed to be a good reason why I should take some more than ordinary pains about it, and endeavour to avoid and correct the errors which others seem to have fallen into.

It may be easily supposed that for several reasons I could wish this history had been shorter. However I presume it will be found upon trial that the length of it is not altogether unprofitable. And I persuade myself it will afford my readers divers useful and agreeable reflections. I propose to mention some, not doubting but that others of taste and judgment will think of more. 1. The rise of Manichæism in Persia is a proof of the early planting the gospel in that country. If Christianity had not been there before, Mani could not have formed a new sect of Christians. • Heresies and schisms,' as Augustine says, break the gospel-nets. Some in one place, some in another: the Donatists in Africa, the Arians in Egypt,-the Manichees in Persia. According to Abulpharagius, Mani was at first a Christian priest, and he preached and explained the scriptures, and disputed against the Jews, the Magi, and the heathens. Beausobre has an article on purpose concerning the planting the gospel in Persia.

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2. We cannot avoid recollecting, in the next place, the just observation of Socrates, taken notice of by us at our entrance into this field: It is no unusual thing for cockle to grow up ' amongst good grain." It is no other than what our Lord foresaw, and likewise forewarned the

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a What is to be expected of Beausobre, may be concluded from what he says of himself, when he enters upon the examination of the scandalous story of the Manichæan eucharist: As for me,' says he, whom heaven has preserved from the spirit of the church, who know no greater good than freedom of thought, nor any more delightful employment than 'the search of truth, nor greater pleasure than that of finding and speaking it, I have studied ecclesiastical history with as little prejudice as possible.' Pour moi, que le ciel a préservé de l'esprit de l'église, qui ne connois point de plus grand bien que la liberté de penser, de plus douce occupation que la recherche de la vérité, ni de plus grand plaisir que celui de la trouver et de la dire, &c. Hist. de Manichée et du Manichéisme. T. 2, p. 730.

Hæc nos compendio, et pro more nostro, de Manete, ejusque scriptis. Cum vero Manetis historiam mire turbave

rint tum veterum, tum recentiorum plures, neque ea adhuc satis dilucide exposita sit, non abs re erit illam paullo accuratius et explicatius enarrare. Cav. H. L. in Manete. T. i. p. 140. Oxon.

Disruptis retibus, hæreses et schismata facta sunt. Retia quidem omnes concludunt. Sed impatientes pisces,―ubi possunt, impingunt se, et rumpunt, et exeunt.-Et retia quidem illa per totum expanduntur. Qui rumpunt autem, per loca rumpunt. Donatista ruperunt in Africâ, Ariani'ruperunt in Ægypto, Photiniani ruperunt in Pannoniâ, Cataphryges ruperunt in Phrygia, Manichæi ruperunt in Perside. Aug. Serm. 252, n. 4. T. v. al. in Dieb. Pasch. Serm. 23.

Hic primo Christianismum præ se tulit, et sacerdos factus est Ehwazi, docuitque et interpretatus est libros, [sacros,] et cum Judæis, Magis, et Ethnicis disputavit. Gregor. Abulph. Dynast. p. 82. T. i. p. 180-196.

disciples of, that they might not be too much surprised at the event. "The kingdom of heaven," he said, " is likened unto a man which sowed good seed in his field: but while men slept his enemy came, and sowed tares among the wheat, and went his way."Matt. xiii. 24,-30. Again: "The kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind:" ver. 47. "Then said he unto the disciples, It is impossible but offences will come; but woe unto him by whom they come:" Luke xvii. 1. And St. Paul says to the Corinthians: "There must be also heresies among you, that they which are approved may be made manifest among you:" 1 Cor. xi. 19. Indeed before the apostles left this world they saw divers corruptions getting into the churches, or actually brought into them.

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3. There were early two very different opinions concerning Christ. Some,' as Augustine observes, believed Christ to be God, and denied him to be man. Others believed he was a man, and denied him to be God.' Of this opinion was Augustine for a while, at his first getting out of Manichæism, as he says, till he became acquainted with some Platonic writings. And it has been thought by some that this last was likewise the notion which the Jews of old had of their expected Messiah. Therefore Athanasius says that the apostles of Christ, well knowing the Jewish prejudices upon this head, with great wisdom first instructed them in our Saviour's humanity. The former was the opinion of the Manichees, and of many others before them. Jerom says, that whilst the apostles were still living, and when the blood of Christ was scarce cold in Judea, there were men who taught that his body was no more than a phantom.' This opinion is more than once censured by Ignatius in his epistles, written soon after the beginning of the second century; which, as Cotelerius observes, plainly shews the early rise of this false doctrine.

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4. We may now discern the true character of the Manichees. I formerly said they were rather a sect of reasoners and philosophers than enthusiasts. But they were very indifferent critics; otherwise they would not have treated the New Testament as they did; nor have tended that those books were falsely inscribed, and greatly interpolated, which had such evidences of genuineness and integrity. Faustus, so celebrated a teacher among them, does not appear to have been a man of much reading. He had a plausible way of speaking, and an agreeable manner

a Sic enim quidam Deum credendo Christum, et hominem negando erraverunt. Et rursus quidam hominem putando, et Deum negando, aut contemserunt, aut in homine spem suam ponentes, in illud maledictum inciderunt. Contr. Faust. 1. 13, c. 8. Ait enim, Christus Deus est tantum, omnino hominis nihil habens. Hoc Manichæi dicunt. Photiniani, homo tantum; Manichæi, Deus tantum. Illi nihil divinum in Domino confitentur; isti quasi totum divinum.-Serm. 37, c. 12.

Ego vero aliud putabam, tantumque sentiebam de Domino Christo meo, quantum de excellentis sapientiæ viro, cui nullus posset æquari: præsertim quia mirabiliter natus ex virgine, ad exemplum contemnendorum temporalium pro adipiscendâ immortalitate, divinâ pro nobis curâ tantam auctoritatem magisterii meruisse videbatur. Quid autem sacramenti haberet, Verbum caro factum est, ne suspicari quidem poteram. Confess. 1. 7, c. 19, n. 25.

c Et primo volens ostendere mihi,quod Verbum tuum caro factum est, et habitavit inter homines, procurâsti mihi per quemdam hominem-Platonicorum libros ex Græcâ lingua in Latinam versos. Et ibi legi, non quidem his verbis, sed hoc idem omnino multis et multiplicibus suaderi rationibus, quod in principio erat Verbum, &c. Confess. 1. 7, c. 9, n. 13, et 14. Vid. ib. l. 8, c. 2, n. 3.

d. Beausobre's account of that matter is to this purpose: 'At the beginning of Christianity, there arose two opposite errors concerning the person of our Saviour. The first obtained " among the Christians that came out of Judaism. Many persuaded themselves that the Christ was but a mere man, distinguished from others by the abundance of divine gifts ⚫ conferred upon him, and by his incomparable virtues. In the time of the apostles," says Athanasius," the Jews were in this error, and drew the Gentiles into it: that the Christ is only a mere man, that he is not God, and that the Word

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was not made flesh." De Sent. Dionys. p. m. 432. These "Jews were not the unbelieving Jews, but such as made pro'fession of Christianity. But though they agreed so far, they were not all of the same mind concerning the nativity of our Saviour. Some believed that he was the Son of Joseph ' and Mary. Others acknowledged that he was born of a virgin, and conceived by the sole operation of the Holy Spirit. Neither the one nor the other refused him the title of the Son of God; but they imagined that it was given ' him on account of the eminence of his office, the excellence of his gifts, his glorious resurrection, the sovereign authority ' and dominion to which he was advanced by the Father: to 'all which, these last added his miraculous nativity. These kept the name of Nazarenes which had been given to the 'first believers. The others were called Ebionites. These two are the most ancient heresies of Christianity. Antiquis'sima hæresis ista fuit, et ab ipso religionis Christianæ 'exordio grassari cœpit. Petav. Dogm. Th. T. v. De Incarn. 1. 1, 2. sect. 3. In a short time arose another quite opposite 'but not less pernicious than the former.' Hist. Manich. T. 2, p. 517.

- Επειδη γαρ οἱ τοτε Ιεδαίοι-ενόμιζον τον Χρισον ψιλον ανθρωπον μόνον, εκ σπερματος Δαβίδ έρχεσθαι τοτε ένεκα μετά πολλής της συνέσεως οἱ μακαριοι αποσόλοι τα ανθρωπινα το σωτήρος πρωτον εξήγοντο τοις Ιεδαίοις. Athan. de Sent. Dion. T. i. p. 248. C.

f Apostolis adhuc in seculo superstitibus, adhuc apud Judæam Christi sanguine recenti, phantasma Domini corpus asserebatur. Hier. adv. Lucif. T. 4, p. 304, in.

- 8 Ει δε ωσπερ τινες άθεοι όντες, τέτεσιν απίσοι, λεγεσιν, το donely Wenoveva autov, x. λ. Ign. ad Trall. c. x. et passim.

Solem negaret meridie lucere, qui Docetas seu phantasiastas hæreticos temporibus apostolorum inficiaretur erupisse. Cotel. ad. Ign. Ep. ad. Trall. c. x.

of setting off his opinions; and that is all. Though the Manichees made high pretensions to truth, reason, science, they did not escape superstition. With all their boastings of that kind, and the contempt they expressed for the credulity of the catholics and their numerous rites, there was not a sect that rendered themselves more miserable by affected austerities than the Manichees. The restraints laid on all the higher order, the elect, with regard to marriage, diet, and secular business, must, I think, have more than equalled all the superstitious usages of the catholics at that time. And when it is considered what difficulty the Manichæan auditors must have had to maintain their elect, and with how little hopes of getting to heaven at last; I mean directly, without the fatigue of I know not how many transmigrations, as it might happen; this people must appear ridiculous and contemptible.

5. The subsistence of the Christian religion to our time, notwithstanding the many dangers it has been exposed to, affords us reason to hope it shall maintain itself, and be upheld to the end of time, whatever oppositions may be yet made against it. It cannot encounter worse enemies than it has already experienced and withstood: nor can there arise more absurd, or more different opinions in the church, and among Christians, than there were in former times. Some there have been who have handed down to us, in the main, the genuine principles of the Christian religion. And by the events of past ages we are encouraged to trust in Providence, and do our best to serve the cause and interests of truth and liberty.

6. It is not unlikely that differences of opinion, and the disputes they occasion, are some way of use for advancing the interest of truth. The great Augustine was plainly of this opinion. He says that objections against scripture, and false interpretations, excite our zeal and industry, and induce to study, until we have learned the right sense. Augustine has upon several occasions spoken of the advantage which the catholic interest receives from heresies.

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7. The Manichees have not weakened but confirmed the evidence of the Christian religion. They agree with other Christians in acknowledging the dignity of Christ's person, his-high authority, and the authority of his apostles, and other things which were formerly insisted on by us, and need not to be repeated here. And they received all, or well nigh all, the same books of the New Testament which were received by other Christians. They said, indeed, that those scriptures had been interpolated in some time past: but they never corrupted or interpolated them, nor attempted it. Nor could they, or any others, corrupt them if they would, as Augustine observes. And the controversy with them has occasioned the writing of many books, containing numerous quotations of the scriptures, and excellent vindications of their genuineness and integrity.

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8. We are very much indebted to Augustine, and many other learned Christians of former times, who asserted and maintained the authority of the Old, and the genuineness and integrity of the New Testament; and gave a better account of the creation of the world, off human liberty, and the nature and origin of evil, than was taught by these people.

a Incidi in homines superbe delirantes.-Et dicebant.Veritas, et veritas. Et multum eani dicebant mihi. Aug. Conf. 1. 3, cap. 6, sub in.ut a vobis, magnis omnino pollicitatoribus rationis atque veritatis, quæram. -De M. Manich. c. 17,

h. 55.

b Quid autem fallitis Auditores vestros, qui cum suis uxoribus, et filiis, et familiis, et domibus, et agris vobis serviunt,

eis non resurrectionem, sed revolutionem ad istam mortalitatem promittitis, ut rursus nascantur,—Contr. Faust. 1. 5, cap. x. Vid. supra. p. 476. not. 3.

Sed ideo divina providentia multos diversi erroris hæreticos esse permittit, ut, cum insultant nobis, et interrogant nos ea quæ nescimus, vel sic excutiamus pigritiam, et divinas scripturas nôsse cupiamus. Propterea et Apostolus dicit: Oportet hæreses esse, ut probati manifesti fiant inter vos. Illi enim Deo probati sunt, qui bene possunt docere. Sed manifesti hominibus esse non possunt, nisi cum docent: docere autem nolunt, nisi eos qui doceri quærunt. Sed multi ad quæren dum pigri sunt, nisi per molestias et insultationes hæreticorum quasi de somno excitentur, et de illâ imperitiâ suâ periclitari se sentiant. Qui omines, si bonæ sint fidei, non cedunt hæreticis, sed, quid eis respondeant, diligentius inquirunt. Nec eos deserit Deus, ut petentes accipiant, et quærentes inveniant, et pulsantibus aperiatur. Aug. de Genesi contr.

Manich. 1. i. c. i. n. 2. Didicimus enim, singulas quasque hæreses intulisse ecclesiæ proprias quæstiones, contra quas diligentius defenderetur scriptura divina, quam si nulla necessitas cogeret. Id. de Dono Persever. c. 20, n. 23. Tom. 10.

Utitur enim [Ecclesia Catholica] gentibus ad materiam operationis suæ, hæreticis ad probationem doctrinæ suæ. De Vera Relig. cap. 6, n. 10. Tom. i. Sed quoniam verissime dictum est, oportet multas hæreses esse,- utamur etiam isto divinæ providentiæ beneficio. Ex his enim hominibus hæretici fiunt, qui, etiamsi essent in ecclesiâ, nihilominus errarent, Cum autem foris sunt, plurimum prosunt, non verum docendo, quod nesciunt, sed ad verum quærendum carnales, et ad verum aperiendum spiritales Catholicos excitando, Quapropter multi, ut diem Dei videant et gaudeant, per hæreticos de somno excitantur. ib. cap. 8, n. 18.

e Quâ igitur causâ a vobis corrumpi non possent, hac de causâ a nemine potuerunt. Contr. Faust. 1. 32, c. 16.

* Εσι μεν εν ή κακια ανέσιος, και ανυπόςατος πραξις μαλ λον η εσία εσα, και πραξις εκ προαιρέσεως συμβαίνεσα. κ. λ. Serap. contr. Manich. p. 44, fin.

8 Peccatorum originem non libero arbitrio voluntatis, sed substantiæ tribuunt gentis adversa; quam dogmatizantes esse hominibus mixtam, omnem carnem non Dei, sed malæ mentis

9. We may hence learn to exercise moderation toward men of different sentiments, and to keep our temper in disputing with them. In all probability we shall never meet with any men, Christians at least, who differ more from us than the Manichees did from the catholics. Those unreasonable men rejected all the scriptures of the Old Testament in the lump. They asserted that the books of the New Testament had been long ago interpolated, and that they were not all written by those whose names they bear. They held two eternal principles, and denied the humanity of Christ and the resurrection of the body. And yet Augustine professeth much mildness and moderation toward them. And, entering into an argument with them, he offers to God a fervent prayer that he may be enabled to govern his passions, and seek their conversion, not their destruction. Possibly he did not always fully observe the rules, which in the time of sedate judgment he prescribed to himself as just and reasonable. But the passage, which I chiefly refer to, is so beautiful and emphatical, that I have transcribed it largely at the bottom of the page. And I would translate it too, but that I am not able to reach the energy of his expressions. In the general he says: Let them be severe against you, who know not with what labour truth is 'discovered, and how difficultly error is avoided. Let them be severe against you, who know not how hardly the diseases of the mind are cured, and the eye of the understanding strengthened to bear the light. Let them be severe against you, who are insensible how little we can know of God after our best endeavours to understand his perfections. Let them treat you with rigour, who never were entangled in a like error. As for me, I can by no means treat you in that manner; but must exercise toward you that patience and long-suffering which I once wanted, and which my friends shewed me, when with a blind and furious zeal I not only maintained but propagated to the utmost of my power, the principle in which you are still 'engaged.'

It will be one good use of all this long history, if we learn to form charitable sentiments of other men, and to practise moderation toward them; no longer debating with those who differ from us, as if we were infallible, but as inquirers after truth, even as we desire they should do: which also is particularly recommended by the same renowned writer.

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perhibent esse opificium, quæ a contrario principio Deo coæterna est. &c. De Hær. cap. 46, sub fin.

Quam concupiscentiam, quod sæpe inculcandum est, non vitium substantiæ bonæ, sed malam vult esse substantiam. Op. Imp. 1. 3. c. 106.

Vos autem asseritis quamdam naturam atque substantiam malum esse. De M. Manich. cap. 2, n. 2.

Veritas autem dicit, omnia ista quæ videmus, et quæ non videmus, quæ naturaliter subsistunt, a Deo facta esse; in quibus rationalem creaturam, etiam ipsam factam, sive in angelis sive in hominibus, accipisse liberum arbitrium; quo libero arbitrio si Deo servire vellet secundum voluntatem ac legem Dei, haberet apud eum æternam felicitatem.— -Ecce autem liberum arbitrium, atque inde peccare quemque si velit, nonpeccare si nolit, &c. Aug. ap. Act. cum Felic. 1. 2. c. 3.

a Unum verum Deum omnipotentem-et rogavi, et rogo, ut in refellendâ et revincendâ hæresi vestrâ, Manichæi, cui et vos fortasse imprudentius quam malitiosius adhæsistis, det mihi mentem pacatam atque tranquillam, et magis de vestrâ correctione, quam de subversione cogitantem. Contr. Ep. Fund. cap. i. in.

Illi in vos sæviant, qui nesciunt cum quo labore verum

inveniatur, et quam difficile caveantur errores. Illi in vos sæviant, qui nesciunt quam rarum et arduum sit carnalia phantasmata piæ mentis serenitate superare. Illi in vos sæviant, qui nesciunt cum quantâ difficultate sanetur oculus interioris hominis.Illi in vos sæviant, qui nesciunt quibus suspiriis et gemitibus fiat, ut ex quantulâcumque parte possit intelligi Deus. Postremo in vos sæviant, qui nunquam tali errore decepti sunt, quali vos deceptos vident. Ego autem, qui, diu multumque jactatus, tandem respicere potui,qui denique illa figmenta, quæ yos diuturna consuetudine implicatos et constrictos tenent, et quæsivi curiose,et attente audivi,et temere credidi, et instanter, quibus potui, persuasi,-sævire in vos non possum, quos, sicut me ipsum illo tempore, ita nunc debeo sustinere, et tantâ patientiâ vobiscum agere, quantâ mecum egere proximi mei, cum in vestro dogmate rabiosus et cœcus errarem. ibid. cap. 2. n. 2,.3.

cillud quovis judice impetrare me a vobis oportet, ut in utrâque parte omnis arrogantia deponatur. Nemo nostrum dicat, se jam invenisse veritatem, Sic eam quæramus, quasi ab utrisque nesciatur. Ita enim diligenter et concorditer quæri poterit, si nullâ temerariâ præsumtione inventa et cognita esse credatur. Id. ib. n. 4.

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