« السابقةمتابعة »
(5.) He may be supposed to refer to · St. Paul's argument at Athens, which is in Acts xvii.
(6.) In Acts xiv. 22, Paul and Barnabas teach the disciples, that " we must through much tribulation enter into the kingdom of God.” To this text it may he thought that • Lactantius refers, unless he has an eye to 2 Tim. iii. 12. “ Yea, and all that will live godly in Christ Jesus shall suffer persecution.'
4. There are not in Lactantius many clear allusions, or particular references to epistles of apostles.
(1.) It may be argued however, that he was acquainted with the Acts, and the epistles of the apostles, from the clear manner in which he speaks of the rejection of the Jews, and the call of the Gentiles under the gospel. But he quotes only the prophets of the Old Testament, when he speaks of this matter.
(2.) Lactantius often speaks of Christ's eoming again to judge the quick and the dead. But that being mentioned in several books of the New Testament, we cannot say to which book, or what text, he particularly refers.
(3.) Speaking of good actions, he says: “ These are works, these are offices of compassion, which if a man performs, he offers a true and acceptable sacrifice to God.' Perhaps he refers ito Rom. xii. 1, 2.
(4.) In another place he may be supposed to have an eye to & the prudent and generous conduct, recommended in Rom. xii. 14, and 18—21.
(5.) He says, • The divine scriptures - assure us, that the thoughts of philosophers are fool• ish:' and 'that philosophy is foolishness with God. St. Paul says, 1 Cor. i. 20.
" Has not God made foolish the wisdom of this world ?” and ch. iii, 19, 20, “ For the wisdom of this world is foolishness with God.”—And again, “ the Lord knoweth the thoughts of the wise, that they are vain.” Which last words are a quotation from Psal. xciv. 11. And compare Col. ii. 8.
(6.) It is likely, that he refers to 1 Cor. vi. 9, 10, in words which I put in the k margin.
(7.) He says, that’ Christ sits at the right-hand of God, and will subdue his enemies under • his feet.' Alike expression is in 1 Cor. xv. 24, 25, and also in Heb. x. 12, 13. “ But this man—sat down on the right-hand of God: from thenceforth expecting, till his enemies be made his footstool.”
(8.) He seems to refer to m the exhortation in Gal. vi. 2. “ Bear ye one another's burdens, and so fulfil the law of Christ."
(9.) I suppose no one will hesitate to allow that he refers to Eph. iv. 26, when he says: • God has enjoined us not to let the sun go down upon our wrath.'
a Non ergo utitur his omnibus, quæ templis, diisque fictili- litabilior victima est apud Deum, qui non pecudis sanguine, bus inferuntur. -Illis autem, quæ in usum tribuit homini sed hominis pietate, placatur. Epit. c. 65. Deus, ipse non indiget, -non indiget templo, non indiget - Maledicenti bene dicto respondeat.- Quin etiam simulacro. Epit. c. 58.- -per illum vivimus, per illum in caveat diligenter, ne quando inimicum suà culpâ faciat. Et si hospitium hujus mundi intravimus -in hujus domo habita- quis exstiterit tam protervus, qui bono & justo faciat injuriam; mus, hujus familia sumus. -De Ira Dei, c. 23. p. 824, clementer & moderate ferat, & ultionem suam non sibi assu825.
mat, sed judicio Dei reservet. I. vi. c. 18. p. 609. & postea universos, qui eorum disciplinam secuti b Cuní enim sit nobis divinis literis traditum, cogitationes essent, acerba & netanda passuros. I. v. c. 3. p. 464. Quæ philosophoruin stultas esse. I. ii. c. 1. p. 235. omnia tolerare ac perpeti necesse est eos, qui veritatem se
-terrena, & de terrâ ficta contemnant. Philosoquuntur. 1. iv. c. 26. p. 435.
phiam, quæ apud Deum stultitia est, pro nihilo computent. * Exhæredatos autem esse Judæos, quia Christum reproba. Epit. c. 52. verunt, & nos, qui sumus ex gentibus, in eorum locum adop- * Hujus præmii cælestis ac sempiterni participes esse non tatos, scripturis adprobatur. Jeremias ita dicit.Malachias, possunt, qui fraudibus, rapinis, circumscriptionibus conscien
-Esaias quoque. Epit. c. 48. Si ergo Judæi a Deo tiam suam polluerunt, &c. De Ira Dei, c. 23. sub fin. rejecti sunt, sicut sacrarum scripturarum fides indicat; gentes Cum igitur ad dexteram Dei sedeat, calcaturus inimicos, antem, sicut videmus, adscitæ, ac de tenebris hujus vitæ secu- qui eum cruciaverunt.-Epit. c. 48. in. laris, deque vinculis dæmonum liberatæ.ib. c. 49. in.
-quibus solis a Deo veritas revelata, & cæliConf. Instit. 1. iv. c. 20.
tus missa sapientia est, faciamus, quæ jubet illuminator noster d Ultimis enim temporibus statuit de vivis ac mortuis judi- Deus: sustineamus invicem. I. vi. c. 18. prop. in. care. I. ii. c. 17. sub in. Veniet ergo summi ac maximi Dei n Præcepit Deus, non occidere solem super iram nostram. filius, ut vivos ac mortuos judicet. I. vii. c. 24. in.
1. vi..c. 18. sub fin. Non igitur in totum prohibet irasci : e Acts x. 42. 2 Tim. iv. 1. 1 Pet. iv. 5.
-sed prohibet in irâ permanere.- Deinde rursus, cum * Hæc sunt opera, hæc officia misericordiæ, quæ si quis irasci quidem, sed tamen non peccare, præcepit, non utique obierit, verum & acceptum sacrificium Deo immolabit. Hæc evellit iram radicitus, sed temperavit. Cum ille homines ante
solis occasum reconciliari jubeat. De Ira Dei, c. 21. p. 819.
m Nos ergo,
(10.) He says, “that * a good man, following the instructions of the gospel, will not be-bitter • toward his child, or his servant; knowing, that he also has a father and a master. It is likely, that here is a reference to the admonitions in Eph. vi. 4-9, and Col. iii. 21, 22, 24, and iv. 1.
(11.) Perhaps he refers to Philip. ii. 6–9, when he says, that Christ being sent to open the way of salvation to the meanest, he humbled himself, that he might help them. He therefore * underwent that kind of death, which is wont to be inflicted on mean people, that all might be • able to imitate him. Hence also he was highly exalted.'
(12.) Perhaps, among other plain references to several things in the Revelation, he may refer to Thess. ii. 4. 9.
(13.) Lactantius has some observations and arguments which are also in the epistle to the Hebrews. Whether he borrowed them thence, is not easy to say.
(14.) In one place he argues after this manner: • From which reasons it appears, that all the • prophets declared concerning Christ, that the time would come, when being, as to the body, • born of the seed of David, he should erect an eternal temple to God, which is called his church, • and that he should gather all nations to the worship of God. This is the faithful house, the im• mortal temple. Of which great and eternal temple, because Christ is the builder, it is of necessity • that he gave it in an everlasting priesthood. Nor is it possible to enter the temple, and obtain • the sight of God, but by him who erected the temple. David teacheth the same thing in the * 110th Psalm, saying, “ Before the morning star I begot thee. The Lord hath sworn, and will • not repent, Thou art a priest for ever, after the order of Melchizedek.'
These thoughts of Lactantius may be compared with some texts in the Epistle to the Hebrews, as ch. iii, 3—6. and ch. v. 5, 6. and vii. 21. And besides, the author of the Epistle to the Hebrews speaks likewise of Christ having an “unchangeable,” or eternal priesthood, ch. vii. 24, and often of our “coming to God through him.” See ch. iv. 16. vii. 25.
(15.) Lactantius has an argument extremely resembling that in Heb. viii. 7-13, and quotes the same text of Jeremiah, which is there quoted, as well as some others.
(16.) He says of Christ, in the words of Heb. vii. 3, that' he was “ without father, and without mother."
(17.) He says, “that till a testator is dead, a testament can be of no force:' which is also in Heb. ix. 16, 17, but that is an obvious thought.
(18.) He has an argument " to patience under afflictions, much resembling that in Heb. xii. 5-10.
(19.) Frederic Spanheim, in his Dissertation concerning the Author of the Epistle to the Hebrews, alleges not any passages from Lactantius, not expecting in him testimonies to particular books of scripture. Nevertheless he argues it to be probable, that * Lactantius received this Epistle, because it was, he says, generally received as Paul's by the Latin Christians after his time.
* Non sit asper in filium, neque in servum. · Meminerit, • Sicut Hieremias propheta testatur: Ecce dies veniunt, quod & ipse patrem habeat & dominum. Epit. c. 64. dicit Dominus, & consummabo domui Israel & domui Juda
b Nam cuin ad hoc missus esset, ut humillimis quibusque testamentum novum. -Nam quod superius ait, consummaviam panderet, ad salutem, se ipse humilem fecit, ut eos turum se domui Juda testamentum novum; ostendit, vetus liberaret. Suscepit ergo id genus mortis, quod solet humilibus illud testamentum, quod per Mosen est datum, non fuisse irrogari, ut omnibus facultas daretur imitandi.-His etiam illud perfectum: id autem, quod per Christum dari deberet, conaccidit, quod passione ac morte susceptâ sublimem fieri opor- summatum fore. I. iv. c. 20. p. 421. tebat. Adeo illum crux & re & significatione exaltavit, ut | Idcirco etiam Filium nasci oportuit, ut ipse fietet arolwg, omnibus majestas ejus ac virtus cum ipsâ passione notuerit. atque auriwg, &c. 1. iv. c. 13. p. 387. Epit. c. 51.
quia nisi testator mortuus fuerit, nec confirmari tes* Rex vero ille teterrimus erit quidem, & ipse, sed menda- tamentum potest, nec sciri, quid in eo scriptum sit; quia ciorum, propheta. Et seipsum constituet ac vocabit Deum, clausum & obsignatum est. I. iv.c. 20. p. 420. & se coli jubebit, ut Dei filium. I. vii. c. 17. p. 706.
h Quare nemini mirum debet videri, si pro nostris sæpe Quibus ex rebus apparet, prophetas omnes denuntiâsse de delictis castigamur a Deo. Imo vero cum vexamur ac preChristo, fore aliquando, ut ex genere David corporaliter natus, mimur, tum maxime gratias agimus indulgentissimo patri, constitueret æternum templum Deo, quod appellatur ecclesia, quod corruptelam nostram non patitur longius procedere, sed & universas gentes ad religionem Dei veram convocaret. Hæc plagis ac verberibus emendat. Ex quo intelligimus, esse nos est domus fidelis, hoc immortale templum,cujus templi Deo curæ: quoniam, cum peccamus, irascitur. I. v. c. 22. & magni & æterni quoniam Christus fabricator fuit, necesse est, habeat in eo sacerdotium sempiternum. Nec potest, nisi · i Paulum epistolæ auctorem nec affirmat, nec negat, totus per eum qui constituit templum, ad adytum templi, & ad con- in gentibus confutandis. Spanb. Opp. T. ii. p. 201. n. vi. spectum Dei perveniri. David in Psalmo cx. id ipsum docet, * Interim epistolam ad Hebræos adscripsisse Paulo, vel ex dicens: Ante luciferum genui te. Juravit Dominus, & non omnium fere Latinorum, quotquot etiam ex Afris, post Lacpoenitebit eum: Tu es sacerdos, &c. I. iv. c. 14. in:
tantium, scripsere, consensu colligimus. ibid.
5. -Doubtless Lactantius admitted the authority of all those catholic Epistles, which were universally received by Christians all along. But it is not easy to perceive in his works references to any of them. However, I shall observe a few particulars.
(i.) • If any one lack food, let us give it him: if we see any one naked, let us clothe him: • if any one is oppressed by the powerful, let us rescue him. Let our dwelling be open to
strangers, and such as have no home: let us not fail to defend and relieve the widow and the • fatherless. It is a noble act of compassion, to redeem such as have been carried into captivity • by enemies, as also to visit and comfort the sick and the poor.' See James i. 27, and ch. ii. 13, 14, 15. But it must be owned, that there are also like expressions in other books of the New Testament: as Matt. xxv. 42-44. 1 Tim. v. 10. Heb, xiii. 2.
(2.) St. James says, ch. ii. 19. “ The dæmons also believe, and tremble.” Lactantius has a like observation. (3.) St. James, ch. v. 20, speaks of " converting a sinner from the error of his way,
and saving a soul from death.” Lactantius has like 'expressions.
(4.) He says, “that Jesus is health and salvation to all those, who by him do believe in God;' which resembles 1 Pet. i. 21.
(5.) St. Peter says, 1 Ep. v. 8. “Be sober, be vigilant, because your adversary, the devil, as a roaring lion, seeketh whom he may devour.” Lactantius in an argument to sobriety, calls Satan · our adversary,' and insists upon his dangerous temptations to intemperance. There are some other places, where ' he seems to have an eye to that text of St. Peter.
(6.) St. Peter, 2 Ep. i. 14, has these words: “ Knowing, that shortly I must put off this my tabernacle, even as our Lord Jesus Christ has showed me:" which thing is also spoken of John xxi. 18. Lactantius observes, that 8 the apostles of Christ did not only suffer death for the
gospel, but they likewise knew it beforehand, and foretold it. Whether he refers to that text. of St. Peter, or to some text of St. Paul, where he speaks of expecting death, or to both, we cannot certainly say. See 2 Tim. iv. 6.
(7.) Lactantius says, “He " that does not acknowledge the Son, neither can he acknowledge • the Father.' Which is very agreeable to 1 John ii. 23. But there is somewhat resembling that observation in words of our Lord, John viii, 19, and in xiv. 1-7.
(8.) Speaking of Christians, he says, “No' evil can so affright us, as to hinder us from keep. ing the faith that has been delivered to us.' But we cannot be sure that he refers to Jude, verse 3.
6. That Lactantius received and respected the book of the Revelation, is evident from what he writes about Christ's coming to reign a thousand years upon this earth. I refer in the margin to some places in the Institutions, and 'the Epitome, where he plainly borrows from the Reve, lation.
(1.) Moreover he expressly cites it. • The Son of God,' says he, has a name known to « none but himself, and the Father, as John teacheth in the Revelation: undoubtedly intending Rev. xix. 12. “ And he had a name, which no man knew but himself.”
(2.) He quotes the book very respectfully, saying, “The divine scriptures call the future · everlasting punishment of bad men the second death. See Rev. ii. 11.
a Si quis victu indiget, impertiamus: si quis mudus occurre
ne quando in laqueos adversarii nostri-incidamus. rit, vestiamus: si quis a potentiore injuriam sustinet, eruamus. 1. iv. c. 30. p. 448, Nam & ille colluctator & adversarius Pateat domicilium nostrum peregrinis, vel indigentibus tecto. noster, scis, quam sit astutus, & idem ipse violentus, sicuti Pupillis defensio, viduis tutela nostra non desit. Redimere ab nunc videmus. De Opif. c. i. p. 830. hoste captivos magnum misericordiæ opus est. Item ægros 8 Et qui non tantum pro fide mortem subierint, sed etiam, pauperes visitare atque fovere. Epit. c. 65.
morituros esse se, & scierint & prædixerint. I. v. c. 3. p. 464. b Nam & angeli Deum metuunt-& dæmones reformidant " Nec. sibi de gummo Deo vel Judæi vel philosophi blandiDeum, quia torquentur ab eo & puniuntur. I. vii. c. 21. antur. Qui Filium non agnovit, nec Patrem potuit agnoscere.
Epit. c. 49. prop. in. Quid igitur? Operamne perdemus? Minime. Nam si
Nullus nos metus, nullus terror inflectat, quo minus tralucrari hoz a morte, ad quam concitassime tendunt, non potu- ditam nobis fidem custodiamus. Epit. c. 66. erimus : si ab illo itinere devio ad vitam lucemque revocare, k Vid. Inst. 1. vii. c. 17.
Epit. c. 73, 74. nostros tamen confirmabimus. I. v. c. 1. p. 457.
Hujus nomen nulli est notum, nisi ipsi & Patri, sicut : Salvator ideo, quia est sanatio & salus omnium, qui per docet Johannes in Revelatione. Epit. c. 42. sub fin. eum credunt in Deum. Epit. c. 12. sub fin.
n Is vero damnatus æternam luit pænam, quam divinæ e Scit ergo adversarius ille noster, quanta sit vis hujus cupi- . literæ secundam mortem nominant. 1. vii. c. 10. p. 679. ditatis.- Objicit quippe oculis imitabiles formas, "suggerit Eam pænam secundam mortem nominamus. I. ii. c. 12. fomenta, & vitiis pabulum subministrat, 1. vi. c. 22. p. 625.
We saw before what Lactantius says of all Scripture consisting of the Old and the New Testament. This collection he calls - divine scripture, sacred books, scriptures of truth, archives of sacred scripture, word of God, and the like: sometimes by such expressions particularly in: tending the Old, at other times the New Testament. Bring me a man,' says he, who is • passionate, abusive, ungovernable; with a few words of God I will make him as meek as a • lamb. He also frequently calls them heavenly scriptures.
(1.) And though Lactantius, for a reason formerly assigned, scrupled to quote the New Testament, as decisive: he doubtless so esteemed it, in like manner as he did the Old, which he frequently quotes, as of authority. • But why do I strive to prove the immortality of the soul * by arguments, when we have divine testimonies ?'. • For the sacred scriptures and the words o of the prophets teach it.' And in another place to the like
And in another place to the like purpose he says, he will prove • the future rewards of virtue by probable arguments of reason, and by testimonies of the divine • scriptures. And in many of the passages just cited, and transcribed by me in the margin, the epithets, sacred and divine, are given by him to the scriptures of the New Testament. And referring to the sublime moral directions of the Christian revelation, which are either in the gospels, or the epistles, he not seldom introduces them in this respectful manner: God 'commands us not to boast of good works done by us, and the like.
(2.) Lactantius more than once intimates, that the celestial scriptures were despised and derided by many heathens, for want of elegance and politeness of style. As for himself
, he approves of the style of Scripture, as it is : saying, that it is the effect of wise design. Divine things are delivered to us without artificial ornaments, in the language of the people, that all might understand what God spake to all.
(3.) By which it may be perceived, that Lactantius was not for concealing the scriptures from men of any condition. And indeed he says in another place, If - any one desires farther * information upon the point, or does not entirely credit me, let him go to the sacred treasury * of the celestial scriptures.'
(4.) He has another just observation concerning the concise authority, with which things are usually delivered in scripture. It "is such as became God, when speaking to men. Many
reasons and arguments are needless, and would have been improper, and unbecoming the * divine majesty' Seneca has a like o observation.
a Docent autem divinæ litere non extingui animas, sed aut Inde est, quod scriptis ccelestibus, quia videntur incompta, pro justitiâ præmio affici, aut pænâ pro sceleribus sempiter non facile credunt, qui aut ipsi sunt diserti, aut' diserta legere nâ. Í. iii. c. 19. p. 302.
malunt, nec quærunt vera, sed dulcia. Ita respuunt veris Sed tamen sanctæ literæ docent; in quibus cautum est, tatem, dum sermonis suavitate capiuntur. Epit. c. 62. Nam illum Dei filium, Dei esse sermonem. 1. iv. c. 8. p. 370. hæc in primis causa est, cur apud sapientes & doctos & prinMentiuntur fortasse literæ sanctæ, docentes tantam fuisse in cipes hujus sæculi, scriptura sancta fide careat, quod prophetæ eo potestatem, ut imperio suo cogeret ventos, &c. ib. c. 15. communi ac simplici sermone, ut ad populum, sunt locuti. P. 399.
Contemnuntur itaque ab iis, qui nihil audire vel legere, nisi Nullas enim literas veritatis attigerant. 1. ii. c. 10. p. 195. expolitum ac disertum, volunt-Non credunt ergo divinis, Sed videlicet Græci, qui sacras veritatis literas non attigerant. quia fuco carent: sed ne illis quidem, qui ea interpretantur, 1. iii. c. 16. p. 283.
quia sunt & ipsi aut omnino rudes, aut certe parum docti. -ante diem septimam Calendarum Aprilium Judæi 1. v.c. 1. p. 458. Christum cruci affixerunt. Hic rerum textus, hic ordo in Adsueti enim dulcibus & politis sive orationibus sive car. arcanis sanctarum literarum continetur. I. iv. c. 10. p. 379. minibus divinarum literarum simplicem communemque sere See before, p. 267. note e
monem pro sordido aspernantur. Num igitur Deus, & menquos vera cælestium literarum doctrina non imbuit. tis & vocis & linguæ artifes, diserte loqui non potest? Immo 1. iv. c. 22. in. Quidam vero non satis coelestibus literis eru. vero summa providentia carere fuco voluit ea, quæ divina sunt, diui. I. iv. c. 30. p.
ut omnes intelligerent ea, quæ ipse omnibus loquebatur, & Sed quid argumentis colligimus æternas esse animas, l. vi. c. 21. quum habeamus testimonia divina? Id enim sacræ literæ &
ut testimoniis utamur, immensum est. Si quis illa voces prophetarum docent. Epit. c. 71.
desiderat, aut nobis minus credit, adeat ad ipsum sacrarium " Satis & huic parti faciamus, tum testimoniis divinaram cælestium literarum. Epit. c. 70. al. 72. p. 237. ed. Davis. literarum, tum etiam probabilibus argumentis.-l. vii. c. i. n Quæ quidem tradita sunt breviter, ac nude. Nec enim
decebat aliter: ut, cum Deus ad hominem loqueretur, argui Idem Deus præcepit, ut si quando cænam paraverimus. mentis assereret suas voces, tamquam fides ei non haberetur :
-1. vi. c. 12. sub in. Monet enim Deus operatorem jus sed, ut oportuit, est locutus, quasi rerum omnium maxinius titiæ, non oportere esse jactanten. vi.c. 18. prop. in. judex, cujus non est argumentari
, sed pronuntiare. Verum Quod quidem ita Deus præcepit. l. vi. c. 23. p. 630. ipse ut Deus. 1. iii
. c. 1. p. 235. faciamus quæ jubet illuminator noster, Deus. I. v. c. 18. prop. • In hac re dissentio a Possidonio. Non probo, quod Plain. Præcepit Deus, non occidere solem super iram nostram. tonis legibus adjecta principia sunt. Legem enim brevem ib, sub fin.
esse oportet, quo facilius ab imperitis teneatur, velut emissa VOL. II.
(5.) He has an argument in behalf of the Credibility of the Evangelical History, in answer to one of the heathen authors, who in his time wrote against the Christians: This history,' says he,
is true. For it is intirely uniform, and consistent throughout, though written by illiterate and • ignorant men. Nor did they invent, for the sake of gain, or any other worldly advantage ; for
they taught and practised the strictest rules of self-denial. They not only died in testimony 'to the doctrine they preached, but they knew before-hand, that they must die for it, and fore' told their death. And they declared likewise, that all others who received their doctrine, must • suffer persecution.'
VII. It will be some addition to our trouble, to consider, whether Lactantius quotes any. books, which are not a part of the present received canons of the Christians, with the like regard to what he has shewn to those already mentioned.
1. And it must be owned, that he has frequently quoted in his Divine Institutions the Sibylline Verses, or the Poems of the Sibyls, and some writings of the Hydaspes, and Hermes Trismegistus; or, however, writings ascribed to them : and once a book, entitled the Preaching of Peter.
2. The Sibylline verses more especially are quoted by him. He considers them, as containing predictions concerning Christ, and some of them very plain. He makes use of them, as arguments for the truth of the history of things recorded in the sacred Scripture, and believed and taught by Christians. Nevertheless he did not reckon them a part of those books which were of authority with Christians. A few quotations from him may render this evident.
3. • The Sybil testifies, that man is the work of God. The same is contained in the sacred scriptures. And soon after : • As the sacred scriptures teach, and likewise the Erythræan • Sibyl. Therefore the Sibylline poems were not a part of scripture.
4. Though the Sibyls, according to him, foretold many future things, he does not allow them. the title and character of prophets, in the most honourable sense of the word. • That these • things,' says he, were to come to pass, is declared in the words of the prophets, and in the • Sibylline poems. And exactly to the same purpose in the Epitome. Again : Epicurus,
who' denied a future state, is confuted not only by the rest of the philosophers, and the common opinion, but likewise by the answers of oracles, the poems of the Sibyls, and the divine * words of the prophets.' I put in the margin another like place.
5. Moreover, though Lactantius thought fit to fetch arguments from these writings, in șupport of the Christian religion against heathens, it can never be suspected, that he allowed them canonical authority, because he ascribed their predictions to the instinct of dæmons. • The ' prophets,” says he, · foretold these things by the Spirit of God: the diviners, as Hydaspesse · Hermes, the Sibyl, by the impulse of dæmons:' that is, evil spirits. For, as Origen assures us, with Christians, all dæmons were so reputed: they did not call any good beings dæmons.
6. That Lactantius calls all those writers vates, or diviners, we have just seen. In the like
divinitus vox sit. Jubeat, non disputet. Nihil videtur mihi d Hæc autem sic futura fuísse, & prophetarum vocibus, & frigidius, nihil ineptius, quam lex cum prologo. Senec. Ep. 94. Sibyllinis carminibus denuntiatum est. 1. iv. c. 18. p. 410. T. ii. p. 446, 447. Amst. 1672.
. Quæ omnia & in Prophetarum libris, & in carminibus: * Abfuit ergo ab his fingendi voluntas & astutia, quoniam Sibyllinis, prædicta invenimus. Ep. c. 45. rudes fuerunt. Aut quis possit indoctus apta inter se & co- Quid quod idem animas extinguibiles facit? quem refelhærentia fingere, cum philosophorum doctissimi, Plato & lunt non modo philosophi, & publica persuasio, verum etiam Aristoteles, & Epicurus & Zenon, ipsi sibi repugnantia & con- responsa vatum, carmina Sibyllarum, ipsæ denique divinæ vatraria dixerint? Hæc est enim mendaciorum natura, ut cohæ- ces prophetarum. Epit. c. 36. rere non possint. Illorum autem traditio, quia vera est, quad- 3 Id enim sacræ literæ ac voces Prophetarum docent. Quod rat undique, ac sibi tota consentit, & ideo persuadet.- Non si cui parum id videtur, legat carmina Sibyllarum. Apollinis igitur quæstûs & commodi gratia religionem istam commenti quoque Milesii responsa consideret. Epit. c. 70. al. 71. p. 235. sunt; quippe & præceptis & re ipsâ vitam secuti sunt, quæ Davis. & voluptatibus caret, & omnia, quæ habentur in bonis, sper- h Hæc ita futura esse, cum prophetæ omnes ex Dei spiritu, nit : & qui non tantum pro fide mortem subierint, sed etiam tum etiam vates ex extinctu dæmonum cecinerunt. Sed morituros esse se, & scierint & prædixerint, & postea univer- & illud non sine dæmonum fraude subtractum est, missum iri sos, qui eorum disciplinam secuti essent, acerba & nefanda a Patre tunc filium Dei, --quod Hermes tamen non dissimupassuros. I. v. c. 3. in.
-Sibyllæ quoque non aliter fore ostendunt. I. vii. Sibylla hominem Dei opus esse testatur. Eadem
c. 18. sanctæ literæ continent. 1. ii. c. 11. p. 202, 203.
i Καθα μεν εν ημας, της λεψονίας, σανίας δαιμονας είναι sicut sacræ literæ docent, & Sibylla Erythræa. - pava 85. Or, contr. Cels. I. viii. T. 1. p.770. E. F. Benedict. ib. c. 12. p. 210.