Imágenes de páginas

9. Upon 1. Cor. vi. 2, he says, that " the first day of the week” means the Lord's day.

10. Heb. xi. 37. “ They wandered about in sheepskins, and goatskins.” Sedulius 6 must have had in his copy that word only, which we have rendered • sheepskins;? which he also explains, and says, it signifies' goatskins.'

This passage of our author brought to my mind the observation of that excellent critic, Ludolph Kuster, in the preface to his edition of Mill's New Testament; that ° • goatskins' is a scholion, or marginal interpretation of the other word, which has been brought into the text : and he says, that this is agreeable to Hesychius, who informs, that the word •inelote' is used for the skins of goats, and any four footed animals.

So Kuster: in whom this observation is only a conjecture, though very ingenious, and probable. But here is an ancient author, who had this reading: and it is found in some other authors; particularly in the Commentary upon St. Paul's epistles, ascribed by some « to Primasius, bishop of Adrumetum in Africa, about the year 550: but by others, that Commentary is ascribed to Remigius, a presbyter, in the ninth century. That every one may judge of this, I transcribe him largely below. The text of this verse, in our present editions of Primasius, is the same as in our copies of the New Testament: but his comment must induce us to think that he read but one word, the same which is rendered by us · sheepskins.'

To Primasius I add Oecumenius: for though in him also the text is given, as in our copies; yet his comment plainly shews, that " he read only the first of these two words.

I shall now put below a valuable observation of Mr. Wetstein.

I have not, at present, any other ancient writers to allege in favour of this reading; but perhaps some more may be observed hereafter.

However, we are told by Jerom, that * in his time a covering made of goatskin, was called a • melote:' it was wore, he says, by the monks in Egypt. John Cassian likewise, describing the garments of the Egyptian monks, mentions a' goatskin; which, he says, they call • melote.' How the word melote' was understood in the fourth century, may be argued also from Gregory Nyssen; who says that " Elias wore goatskins.

And the Greek lexicographers assure us, that melote denotes a skin made of any fourfooted animal : so Hesychius, to whom Kuster refers: whom I transcribe more at large : so also · Suidas.

I might add, that melote' is the only word in the Greek version of the Old Testament, where the garment of Elijah and Elisha is mentioned. See 1 Kings xix. 13, 19. 2 Kings ii. 8. 13, 14.

Per unam Sabbati.' Una sabbati Dominica dies est, nt positum. Est enim animal, quod taxus vocatur, solitus in caDominicâ die paulatim congregarentur per tempus, ne plus vernis terræ habitare, cnjus pellis hispida esse fertur, a quo gravarentur. Ideo autem in Dominico hoc permissum est, quia nomine derivatur vocabulum hujus vestis, id est, a melo menon opus est servile, eleëmosynam congregare. p. 549. B. lota. Primas. Comm. in Hebr. ap. Bib. PP. Lugd. T. x. p. b. Circumierunt in Melotis. Ut Helias, et Joannes, alii

279. E. F. que molti. Est autem melota pellis caprina, ex uno latere i Vid. Oecum. T. ii. p. 415. A. dependens, quâ monachi utuntur Ægyptii. p. 588.

h ΓΙεριήλθον εν μηλωθαις, οίον ο Ελιας, ο Ελισαίος. Td. ib. p. i Pari ratione Hebr. xi. 37. ev aryelois deguaoiv proculdubio 416. B. est scholion et interpretamentum ejus, quod proxime præcedit, i Ecumenius scripsit in Acta et epistolas apostolorum. ... ey Myawlars. Vide Hesychium V. Mra, qui te docebit Textus autem sacer ad editiones potius N. T. Erasmiani, vocabulum illud sensu quidem latiore interdum dici de qui- quam ad fidem Codicum MSS. expressus est. J. J. Wetst. besvis quadrupedibus, proprie autem et præcipue de ovibus et Prolegom. ad N. T. Tom. i. p. 78. Vid. et Tom. ii. p. 867. capris. Unde consequitur, unawiry quoque et cry Eloy degua Nihil habent in cellulis, præter psiаthium... et caprinanı proprie unum idemque significare; et proinde posterius, tam- pelliculam, quam meloten vocant. Hieron. Ep. 108. T. iv. quam clarius et notius, dicto loco ad Hebræos, prioris esse P. 2. p. 810. interpretamentum. Lud. Kuster.

· Ultimus est habitus eorum pellis caprina, quæ melote vel d Vid. Cav. H. L. 1. i. p. 525. S. Basnag. Annal. 552. pera appellatur, et baculus. ... Qui tamen liabiius pellis caprin. ix. x. Hod. de Bibl. Text. Orig. 1. jji, p. 2. cap. 6. p. 401. næ significat, mortificatâ omni petulantiâ carnalium passionum,

e Vid. Cav. H. L. T. ii. p. 62, 63. I. Le Long. Bibl. Sacr. debere eos in summâ virtutum gravitate consistere. I. Cass. T. ii. p 913.

de Cænob. Instit. 1 i. c. 8. ap. B. PP. T. vii. p. 19. F. Cont. "Circuierunt in melotis, in pellibus caprinis, egentes.' Evagr. Monach. Capita ap. Coteler. Moaum. Gr. Ec. T. iii. Heliam in hoc loco debemus intelligere, et alios, qui taliter egerunt.... Melotam dicunt quidam genus esse vestimenti ex .... μεν δερμασιν αιγειοις... σκεπαζομενος. De Virg. pellibus caprinis, ex uno latere dependens, quo genere vesti


134. menti propter asperitatem in Ægypto monachi dicuntur uti.

Μηλα κοινως μεν παντα τα τειραποδα όθεν και σασα Helias quoque legitur usus illo fuisse. Et μηλον Grece ovis βυρσα, ο εςι σαν δερμα, μηλωτη λεγέλαι. Ηesych. dicitur, vel quadrupes quodlibet. Unde unawir

, pellis ovina. At Myawine Swen ex dsqualos. Suid. vero quidam dicunt, ex pellibus taxi genus vestimenti esse comVOL. III.


p. 69. Med.

cap. 6. T.


It may

be farther observed, that in all the Greek copies of this verse, and in “ the Latin versions, and generally in the citations of it by Greek and Latin authors, the copulative is wanting: Our English version has it thus: “They wandered about in sheepskins and goatskins”; but in the Greek, and elsewhere, as just mentioned, it is, . in sheepskins, in goatskins.' This affords a great deal of reason to think, that . goatskins' is only a marginal interpretation, which has been brought into the text.

If it should be said, that the present reading is the reading of all manuscripts, even the most ancient, particularly the Alexandrian, the answer is not difficult. This shews, that the common reading is very ancient: but it does not follow, that it is right; when there is so much evidence to the contrary, from the quotations of divers ancient writers, and from the thing itself.

If it be still urged, that both words are in the epistle of Clement to the Corinthians, where this text is quoted or referred to; I answer, that we have but one copy only of that epistle, and it is a part of the Alexandrian manuscript: nevertheless, the agreement with the present reading of this verse, in 4 the epistle to the Hebrews, is not exact.

I hope it may be excused, that I have dwelt so long upon this one reading. Considering the observation of Mr. Kuster, before mentioned, I expected some particular notice to be taken of it by his successors, in collecting various readings: but I see nothing material relating to it, either in Mr. Bengelius, or Mr. Wetstein; though it now appears to be the reading of at least three ancient writers, just alleged: which seems to shew, that some things may escape the most exact and diligent.

11. There are many other readings, and explications of texts, in Sedulius, that deserve notice; but I forbear to add any more, out of regard to brevity.

12. It appears, from this Commentary, that Sedulius received all the books of the New Tes. tament in general, and particularly the book of the Revelation.



i. Leo 'the first, surnamed the Great, was chosen bishop of Rome in 440; and died in 461, having sat in that see twenty-one years.

2. It is needless to say, he quotes the gospels, and Acts, and other books of the New Testament, which were always received: he quotes also often the epistle to the Hebrews, the epistle of James, the first epistle of Peter, and the first epistle of John, and once or twice i the book of the Revelation. I do not now recollect any quotation of the second epistle of Peter; nevertheless, it may be reckoned undoubted, that he received it: and perhaps he may be thought to refer to 2 Pet. i. 14, in some words, which " I place below; though he might intend only John xxi. 18.

239. D.

a Circuierunt in melotis, in pellibus caprinis. Hieron. et & Nam qui ait : Sine fide impossibile est placere Deo, Bez.

(Hebr. xi. 6.] idem dicit: 'Si habuero omnem fidem,' &c. • Ανδρες περιεχομενοι κατα την ερημον εν μηλωθαις, εν [1 Cor. xiii.) Leon. Serm. 44. cap. ii. p. 110. edit. Quesnel. αιγειοις δερμασιν, ύσερεμενοι. Socrat. Η. Ε. 1. 4. c. 24. p. Lugdun. 1700. Vid. et Serm. 23. cap. vi. Serm. 57. cap. v.

Dicente beato apostolo Jacobo : "Si quis vestrûm indiget « Ολινες εν δερμασιν αιγειους και μηλωλαις περιεπατησαν. sapientiâ, postulet a Deo, &c. [Jac. i. 5.] Serm. 48. cap. Ciem. cap. 17. in.

iv. et passim. «.... περιηλθον εν μηλωθαις, εν αιγειοις δερμασιν. Ηebr. ....memorque sis ejus sententiæ, quæ dicit : “Tene quod xi. 37.

• habes, ne alius accipiat coronam tuam.' [Apoc. ii. 11.) Ep. e In Ep. ad Roman. cap. i. p. 495. A.

80. al. 53. cap. vi. p. 300. r Vid. Cav. H. L. T. i. Pagi Ann. 440. 2. 461. n. 3, 4. k Nec aut dubius de provectu operis, aut de spatio tuæ Basnag. Ann. 440. n. 5,6. Du Pin Bib. T. iii. P. ii. p. 120, ignarus ætatis, tropæum crucis Christi Romanis arcibus in.

c, Tillem. T. xv. Fabric. Bib. Lat. T. iii. p. 626 Mr. ferebas. Serm, 80. cap. v. p. 165. Bower's History of the Popes. vol. p. 7.... 140.

9. He says,

3. He cites 1 Pet. ïi. 23, after this manner: · When · he suffered, he threatened not, but * yielded himself to him that judged righteously.'

4. He cites o 1 John v. 7, without the heavenly witnesses, which he plainly had not in his copies.

5. His respect for scripture, and general divisions of it will appear in the following passages:

6. · This, c he says, is the cause of errors and heresies, that men follow their own fancies, • and attend not, as they ought, to the doctrine of the prophets, apostles, and evangelists.'

7. The • Holy Ghost instructs us in the law, the prophets, the gospel, and the apostles.'

8. · What reason can there be, why we should not receive what is not taught by the law, • or the prophets, the evangelists, or apostles ?'

• We'ought not, in the least to dissent from the evangelical and apostolical • doctrine; nor to understand the divine scriptures otherwise than the blessed apostles, and our • fathers have learned and taught.'

Which is somewhat ambiguous: If by our fathers' are intended men different from the apostles and evangelists, and they are placed in equal authority with the apostles, I humbly conceive, this is not sound doctrine, or agreeable either to scripture, or the sentiments of Christians in the most early times; but I do not think it needful so to understand him: it cannot be reasonable to think, that he equalled any men, after the apostles, or their writings, to the divine scriptures, or s the divine oracles.

10. He charges " the Manichees with rejecting the law and the prophets; and with taking some things from, and adding others to, the gospels and the apostles; and calls them adversaries of truth.

11. He likewise charges' the Priscillianists with using apocryphal scriptures, written in the names of apostles; and orders them to be burned.

12. Let me now add a few things of a different kind.

13. Leo supposeth, that " St. Peter, after having taught the Jews of Judea, founded the church at Antioch; and, afterwards, instructed the people of Pontus, Galatia, Cappadocia, Asia, and Bithynia: he says, that ' Peter was at Rome in the reign of the emperor Claudius; and that he had the honour of martyrdom, together with Paul, at Rome, in the time of Nero, whose persecution was general, and the first heathen persecution which the Christians suffered.

14. This bishop of Rome does, in an extravagant manner, vaunt " the supremacy of his see, * Hoc enim docet beatus Petrus apostolus, dicens :. .. Qui, Mosem datam, et inspirata divinitus prophetarum oracula recum malediceretur, non maledicebat ; cum pateretur, non spuerunt, ipsasque evangelicas et apostolicas paginas, quædam comminabatur. Tradebat autem judicanti se injuste. Serm. auferendo, et quaedam inserendo violaverunt. Serm. 33. cap. 63, c. iv. p. 139.

iv. Vid. et S. 8. c. iv. 6. Hic est qui venit per aquam et sanguinem, Jesus i Apocryphæ autem scripturæ, quæ sub nominibus aposto• Christus; non in aquâ solum, sed in aquâ et sanguine. Et lorum multarum habent seminarium falsitatum, non solum • Spiritus est, qui testificatur, quoniam Spiritus est veritas. interdicendæ, sed etiam penitus auferendæ sunt, atque igni- . . Quia tres sunt qui testimonium dant, Spiritus, aqua, et san- bus concremandæ. Ep. 15. al. 93. cap. 15.

guis; et tres unum sunt Spiritus utique sanctificationis, * Jam populos, qui ex circumcisione crediderant, erudieras: et sanguis redemtionis, et aqua baptismatis ; quæ tria unum jam Antiochenam ecclesiam, ubi primum Christiani nominis sunt, et individua manent, nihilque eorum'a sui connexione dignitas est orta, fundaveras : jam Pontum, Galatiam, Cappasejungitur. Ep. 24. al. 10. cap. v. p. 245.

docian, Asiam, atque Bithyniam, legibus evangelicæ prædi. Sed in banc insipientiam cadunt, qui cum ad cognoscen- cationis impleveras. Serm. 79, cap. 5. dam veritatem aliquo impediuntur obscuro, non ad propheti- "Nec mundi dominam lines Romam, qui in Caïaphæ cas voces, non ad apostolicas literas, nec ad evangelicas aucto- domo expaveras sacerdotis ancillam. Numquid aut judicio ritates, sed ad semetipsos recurrunt. Et ideo magistri erroris Pilati, aut sævitiâ Judæorum, minor erat vel in Claudio poexistunt, &c. Ep. 24. al. 10. cap. i.

testas, vel in Nerone crudelitas ? Ib. c. 4. d...exhortante et instruente Spiritu Sancto per legis testi- - Ad quam beatus coapostolus tuus, vas electionis, et speficationem, per vaticinia prophetarum, et per evangelicam cialis inagister Gentium, Paulus occurrens, eodem tibi consotubam, apostolicamque doctrinam. Serm. 39. cap. 3. ciatus est tempore, quo omnis pudor, omnisque libertas, sub

• Quid ergo opus est, in cor admittere quod lex non docuit, • Neronis laborabat imperio. Cujus furor per omnium vitiorum quod prophetia non cecinit, quod evangelii veritas non prædi- inflamnatus excessum, in hunc eum usque torrentem suæ cavit, quod apostolica doctrina non tradidit ? Ep. 15. al. 93. præcipitavit insaniæ, ut primus nomini Christiano atrocitatem

generalis persecutionis inferret. Ib. cap. v. * Et cum ab evangelica, apostolicâque doctrina ne uno n Sed hujus muneris sacramentum ita Dominus ad omnium quidem verbo liceat dissidere, aut aliter de scripturis divinis apostolorum officium pertinere voluit, ut in beatissimo Petro sapere, quam beati apostoli et patres nostri didicerunt atque apostolorum omnium summo principaliter collocârit; et ab docuerunt. Ep. 62. al. 42. cap. I.

ipso, quasi quodam capite, dona sua velit in corpus omne & Cum semper nos, dilectissimi, gaudere in Domino omnia manere. Ep. 10. al. 89. cap. 1.-Et tamen de toto mundo divina eloquia exhortentur, &c. Serm. 27. cap. 1.

unus Petrus eligitur, qui et universarum gentium vocationi, et Isti, de quibus loquimur, adversarii veritatis, legem per omnibus apostolis, cunctisque ecclesiæ partibus, præponatur ;

cap. 12

and the pre-eminence of Peter above the other apostles; and · he improves the words of 1 Pet. ii. 9, to subserve his purpose of exalting the see of Rome.



1, His time, and works, and character. II. His testimony to the scriptures. III. Select passages.

1. Salvian, presbyter of Marseilles, of whom some notice was taken by us formerly, is placed, by · Cave, as flourishing about the year 440, and afterwards. He is spoken of as flourishing about 440, because, in that year, he finished his treatise of Providence, one of his principal works; he is in Gennadius, a part of whose chapter I transcribe below: he mentions some works of Salvian beside those now extant; which are, the forementioned treatise, Of Providence, or the Divine Government, in eight books; Against Covetousness, in four books; Epistles, nine in number. Gennadius says, he might, without offence, call Salvian a master of bishops; and, among his works, reckons many homilies, which were preached by bishops, not so well qualified to compose for themselves. Salvian is a very agreeable writer: he was living when Gennadius wrote his book of Illustrious Men, that is in 485, as Tillemont' computes. Other learned men are for a later date of that work of Gennadius; thinking it not written till 494, or thereabout.

II. Salvian seems to have received all the books of the New Testament which we do.

1. The book of the Acts is often and largely quoted by him: he' quotes the epistle to the Hebrews, as the apostle Paul's; he also quotes the t epistle of St. James, the second epistle of St. Peter, and the book of the Revelation.

2. His general divisions of the sacred scriptures are such as these: First, " the law; then, the prophets; thirdly, the gospel ; fourthly, the apostles. Again: the • Old and New Testament; the law, the prophets, the apostles, the gospels; prophets, apostles, and gospels; gospels ' and apostles, and the like. ut, quamvis in populo Dei multi sacerdotes sint, omnes tamen ' Quod quidem etiam beatus apostolus Petrus evidenter exproprie regat Petrus, quos principaliter et regit Christus. Serm. posuit, dicens de vitiosis ac tepidis, id est, male viventibus 3. cap. 2. vid. et cap. 3, et 4.

Christianis : “Melius erat illis non cognoscere veritatem,' &c. • Isti sunt [Petrus et Paulus] qui te ad hanc gloriam pro- [2 Pet. ii. 21, 22.] De Gubern. Dei, l. 4. p. 95. Vid. ib. I. l. vexerunt, ut 'gens sancta, populus electus, civitas sacerdota

p. 19, 20. • lis et regia,' per sacram beati Petri sedem caput orbis effecta, m Unde etiam Salvator in Apocalypsi ad tepidum Christilatius præsideres religione, quam dominatione terrenà, &c. anum ait: · Utinam aut callidus esses, aut frigidus. Nunc Serm. 80. cap. 1.

• autem quia tepidus es, incipiam te evomere ex ore meo.' b See vol. i. p. 476. • H. L. T. i. p. 433.

[Apoc. iii. 15, 16.] De Gub. Dei, l. 4. p. 95. Vid. et Adv. d Vid. Pagi Ann. 440. n. 6. et Ann. 490. n. 25.

Avar. I. 4. sub. fin.

p. Salvianus, Massiliensis ecclesiæ presbyter, humana et divina * Quæritur forsitan, quze sint bona, quæ Deus Christianis literatura instructus, et, ut absque invidiả loquar, episcoporum hominibus adsignet ? Quæ, nisi omnia, per quæ Christiani inagister, scripsit scholastico et aperto sermone multa. Ex sumus? Primum scilicet legem, deinde prophetas, tertio. quibus legi. ... Adversus Avaritiam libros quatuor. ... Et in evangelium, quarto apostolicas lectiones. De Gubern. Dei,. morem Græcorum, de principio Genesis usque ad conditionem 1. 3. p. 45. hominis, compositum versu exaëmeron librum unum, Homilias • Et quidem non quæro, ut cuncta faciat, quæ Testamenta episcopis (vel ad episcopos] factas multas. . .. Vivit usque duoruin temporum jubent. Remitto censuram legis antiquæ. hodie senectute bonå. Genn. de V. I. cap. 67.

Remitto omnes prophetarum minas.

Remitto etiam quæ Mem. Ec. T. xvi. sur Salvien, note 4.

remitti omnino non possunt, vel apostolorum librorum seve. 8 Vid. Basnag. Ann. 494. 6. Pagi Ann. 490. n. 20. rissimam institutionem, vel evangelicorum voluminum plenam

b Et ideo in apostolorum Actibus beatissimus Paulus, “In omni perfectionis genere doctrinam. Ibid. • ipso, inquit, et vivimus, et movemur, et sumus.' De p Talis profecto secta est, quales sectatores sunt. Hoc sunt Gubern. Dei. 1. 2. p. 34. Vid. et 1. 8. p. 191. Adv. Avarit. absque dubio quod docentur. Apparet itaque, et prophetas 1. iii. p. 276, 277. et alibi. Edit. S. Baluz. Paris. 1669. quos habent impuritatem docere, et apostolos quos legunt

• Si enim inquit apostolus, omnis inobedientia justam accipit nefaria fanxisse, et evangelia, quibus imbuuntur, hæc, quæ mercedis retributionem, quomodo nos effugiemus, si tantam ipsi faciunt, prædicare. De Gubern. I. 4. p. 92. neglexerimus salutem? (Hebr. ii. 3.) Ady Avar. 1. 4. p. 229. 9 Evangelia legunt, et impudici sunt. Apostolos audiunt, Vid. ib. p. 310.

et inebriantur. Ib. p. 91. * De Gubernat. Dei. 1. 3. p. 60. 1. 4. p. 65. Ady. Ayar. 1. 1. p. 228.


3. For which he expresseth the greatest regard: for he considers the scriptures as dictated by the Spirit of God, as containing the revelation of the mind of God to us; from whence, as well as by reason, he proves the doctrine of a Providence, which he is treating of.

III. Í shall now observe a few select passages. 1. He a

supposeth the number of “ five thousand,” mentioned Acts iv. 4, to be additional to the “ three thousand,” in ch. ii. 41, making in all eight thousand. Nevertheless, I do not think that to be the true sense; nor yet, that the number was now “ five thousand,” including the “ three thousand” converted by Peter's first sermon: for many of them had come from divers and remote parts to Jerusalem, to be present at the feast of Pentecost; and probably, soon after the feast was over, returned to their several countries and dwellings: nor does St. Luke say, thất now five thousand were • added' to the apostles, or to the church; but he says, that at this season, “ many of them which heard the word believed,” or were converted; “ and the number of the men was” (made, syembr, “five thousand;" with the addition of converts now made, the whole number of believers at Jerusalem amounted to five thousand. Many of the first three thousand were dead or removed; but from time to time new converts had been made, and at this season

many believed ;' whereby the number of believers at Jerusalem • became five • thousand.'

2. He calls Timothy apostle, meaning, undoubtedly, apostle in a lower sense only, as equivalent to apostolical, or a companion and disciple of apostles.

3. He' celebrates the fortitude and patience of the primitive Christians.

4. He insists very much upon the general corruption of manners among Christians in his time; and largely shews, that it is unbecoming the Christian profession, and dishonourable to Christ himself.

5. Salvian assures us, that * they who were called heretics received the same scriptures that other Christians did; the same prophets, the same apostles, and evangelists.

6. He says, moreover, that'heretics err innocently, at least sincerely: they believe what they profess to be true; and they think themselves to be orthodox. As they are heretics in our esteem, so are we in theirs: and how they will be treated in the day of judgment upon account of this their erroneous opinion, the Judge alone knows.

* Loquens in voluminibus suis sermo divinus sic ait. .. De - In hanc enim morum probrositatem prope omnis ecclesiasGub. 1. 2. p. 31. Quod ut plenius capias, audi quid in alio tica plebs redacta est, ut in cuncto populo Christiano genus scripturarum loco idem testatur Spiritus Sanctus. Ibid. Sicut quoddam sanctitatis sit, minus esse vitiosum. Ib. p. 58. etiam per divinas literas sacer sermo testatus est. L. 4. in.

Quo fit, ut etiam nos, qui Christiani esse dicimur, per"Sed tamen cum per scriptoras sacras scire nos quasi de damus vim tanti uominis, vitio pravitatis. Nihil enim prodest arcano animi ac mentis suæ quædam voluerit Deus noster, quia nomen habere sanctum sine moribus; quia vita a professione ipsum quodammodo scripturæ sacræ oraculum Dei inens est, discordans abrogat illustris tituli honorem. Ib. p. 62. quidquid vel agnosci per suns, vel prædicari Deus voluit, non De nobis enim dicitur illud, quod supra diximus: Ecce tacebo. De Gub. I. 3. p. 43.

quales sunt, qui Christum colunt. ... Si enim bona discerent, Ecce evidenter dicit volumen sacrum, cuncta quotidie boni essent. . . Postremo sancta a Christianis fierent, si Christus nutu divinitatis regi, et incessabiliter a Deo omnia gubernari. sancta docuisset. Æstimari itaque de cultoribus suis potest De Gub. I. 2. p. 33.-Superest, ut quia testimoniis sacris et ille qui colitur. Quomodo enim bonus magister est, cujus respici ac regi a Deo omnia jam probavimus, &c. Ib. p. 35. tam malos videmus esse discipulos?... Vide Christiani quid

Quæ fuerit quippe tunc multitudo ecclesiæ principalis, ex agant, et evidenter potest de ipso Christo sciri, quid doceat. hoc solo cognosci potest, quod in principiis statim ipsis octo De Gub. I. iv. p. 91, 92. hominum millia biduo ecclesiæ accessisse referuntur. Adv. * Eadem enim etiam illos legere quæ nos legimus, eosdem Avar. 1. 3. p. 277.

apud illos prophetas Dei, eosdem apostolos, eosdem evangee Legimus Timotheum apostolum carne infirmissimum

listas esse. L. v, p. 99. fuisse. De Gub. 1. i. c. 10.

| Hæretici ergo sunt, sed non scientes. Denique apud nos "Omittamus ergo illa, quæ beatissimus Paulus pertulit, sunt hæretici, apud se non sunt. Nam in tantum se catholiimmo quæ in libris postea de religione conscriptis omnes ad- cos esse judicant,. ut nos ipsos titulo hæretica. appellationis modum Christianos legimus pertulisse; qui ad cælestis regiæ infament. Quod ergo illi nobis sunt, hoc nos illis. Nos eos januam gradibus pænarum suarum adscendentes, scalas sibi injuriam divinæ generationi facere, certi sumus, quod mino. quodammodo de equuleis catastisque fecerunt. De Gub. I. iïi. rem patre filium dicant. Illi nos injuriosos Patri existimant,

quia æquales esse credimus: Veritas apud nos est. Sed illi 3 Quotusquisque est, qui non se lato fornicationis involvat? apud se esse præsumunt. ... Errant ergo; sed bono animo Et quid plura . Grave et luctuosum est, quod dicturus sum. errant, non odio, sed affectu Dei, honorare se Dominum atque Ipsa ecclesia, quæ in omnibus esse debet placatrix Dei, quid est amare credentes. ... Qualiter pro hoc ipso falsæ opinionis aliud, quam exacerbatrix Dei ? Aut præter paucissiiros quos- errore in die judicii puniendi sint, nullus potest scire, nisi dam, qui mala fugiunt, quid est aliud pene omnis cætus judex. Ib. p. 100. Christianorum, quam sentina vitiorum? De Gub. I. iii. p. 57.

P. 50.

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