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Amphilochius is said 'to have published a book concerning the spurious writing forged by heretics, though it is not mentioned by Jerom'in his account of Amphilochius.

We cannot therefore acquit the heretics of this charge. It seems to be supported by sufficient evidence in the testimony of the writers just quoted. I have already had occasion to mention several compositions of this kind: one is the gospel of Peter, censured by Serapion, forged by one of the Docetæ. I have taken notice elsewhere of several pieces ascribed to Leucius, who was of the same opinion. The reader may likewise be pleased to consult the chapter of Eusebius. Perhaps none of the sects were free from this fault. There were some books that may be called apocryphal, composed by the Cnitarians or Ebionites, that is, such as maintained one principle : others by those who held two principles, and were Docetæ.

With regard to this, however, several things may be observed.

I. Most of these apocryphal pieces, whether gospels, or acts, or circuits and travels, or revelations, went under the names of apostles,' or apostolical men; and, in the general, bear testimony to the transcendent excellence of Jesus and his doctrine, and the truth of the main things concerning him.

11. It does not clearly appear what degree of credit was given to these writings; or that they were equally respected by any, with the genuine and undisputed books of the New Testament; for which, as we have already seen, and may see further hereafter, heretics had a great esteem, and endeavoured to prove their doctrines by them.

III. The catholics themselves are not free from this charge. There were several books forged by them, and ascribed to persons who were not their real authors. Among these may be reckoned the Acts of Paul and Thecla, the Sibylline Poems, the books ascribed to Hydaspes, Hermes Trismegistus, and divers others; as much has been owned by several learned writers, particularly Isaac Casaubon. Mr. Mosheim,' many years since, published a dissertation shewing the reasons and causes of supposititious writings in the first and second century; and all own that Christians of all sorts were guilty of this fraud. Indeed we may say it was one great fault of the times; for truth needs no such defences, and would "blush at the sight of them: she only desires to be shewn in open light, and to appear without disguise.

IV. Nevertheless, in all probability, these spurious and suppositițious writings have not been of any very bad consequence. Few of them have come down to us; which shews that they were not much esteemed. All did not approve of such methods. The author of the Acts of Paul of Thecla underwent a censure soon after his book was published. What notice has been taken of these things by the ancient writers that remain, I have shewn as we passed along. By some writers these books are quoted very sparingly; and when quoted, it is with some dimi. nishing token, shewing that they were not of authority. It may indeed be supposed that forgeries of all sorts were despised by some of every denomination, catholics and heretics.

TEPI TUI VEDETIYçatwy Elça tous liçetinois liber ; cujus cabant, bono fine excogitata. Quo ex fonte dubio procul sunt verba quædam adducit synodus' septinua. Cav. H. L. T. i. p. orti libri fere sescenti, quos illa ætas et proxima viderunt, ab 233. in Amphilochio. Conf. Fabr. Bib. T. vii. p. 505. Le vii. hominibus minime malis, (nam de hæreticorum libris non concile rapporte quelques endroits d'un discours du même loquimur) sub nomine etiam dumini Jesu et apostolorum, saiat sur les écrits supposés aux apótres, dont les hérétiques se aliorumque sanctorum publicatos. Casaub. Ex. i. in Baron. servoient. Tillem. Mem. T. ix. Amphil. uote v.

9. X. p. 54. b Vid. de Viris Illus. C. cxxxiii.

3 Universe quidem inde banc pestem natam esse povimus, c See Vol. i. of this work, ch. xxvi. p. 414.

quod Christiani, tam recte quam perverse sentientes, opinionid See Vol. ii. p. 530, 531.

bus suis majorem auctoritatem, pluresque sectatores acquirere Quz (evangelia), a diversis auctoribus edita, diversarum se posse crediderunt, si sanctissimos virus, et ipsum Christianæ hæreseón fuere principia ; ut est illud juxta Egyptios, et religionis conditorem, illis favisse ostenderent. J. L. Mosheim Thomam, et Matthiam, et Bartholomæum, duodecimque Diss

. de Causis suppositorum librorum inter Christianus primi apostolorum. Hier. Pr. in Matt.

et secundi seculi. 0. i. p. 221. edit. 2da. 1733. ' Postremo illud quoque me vehementer movet, quod vi- Nostræ columbæ etiam domus simplex, in editis semper deam primis ecclesiæ temporibus quam plurimos extitisse, qui et apertis, et ad lucem—Nihil veritas erubescit, nisi solumfacinus palmarium judicabant coelestem veritatem figmentis modo abscondi. Tertull. adv. Valení. cap. i. p. 284. suis ire adjutum ; quo facilius videlicet nova doctrina a gen. A. 243. Fr. tium sapientibus admitteretur. Officiosa hæc mendacia vo- i See Vol. i. p. 435, and Vol ü. p. 436-441.

SECTION XII.

They respected the Apostles and apostolic Traditions.

This appears in part from the two last particulars, their making use of the scriptures of the New Testament, and forging books (if they forged any) in the names of the apostles, or ofi apostolical men. It has been often observed by learned moderns, that Basilides pretended to have received his peculiar sentiments from Glaucias, a companion of Peter; and Valentinus from Theodas, a disciple of Paul.“

Tertullian, writing against the heretics, assures bus that they could not deny, and even owned, that the apostles knew all the doctrines of the gospel, and agreed with one another in what they taught. The most they could presume to assert in favour of their peculiarities was, that the apostles did not declare the whole truth to all. . But this will appear more particularly in the history of the several heretics. I shall here only mention two or three general things to prove that the apostles and apostolic traditions were regarded by them.

Ptolemæus, à Valentinian, in a letter to Flora, having observed that the ceremonial and typical laws of the Pentateuch were disannulled by the appearing of the truth, adds, · These things the other disciples of Christ taught, and also the apostle Paul.' After which he tells Flora, • he will explain to her the particulars of that doctrine he had just been mentioning,“ by, • the help of tradition received from the apostles, and handed down to them. But he adds : • All must be tried by, and made to square with, the doctrine of the Saviour himself, which was < to be the rule.'

Tertullian, speaking of heretics in the general, challenges them to produce men who held the same opinions with themselves from the apostles' days down to the present time; and says,

Though all heretics endeavour to shew that their opinions are derived from the apostles, yet . they are very far from being able to prove this ; or to make it appear that they were either • held by the apostles, or are handed down from them.'

Ptolemes, the forecited Valentinian, in the passage just quoted,' makes mention of the apostolic tradition, and speaks of it as received from the apostles themselves, in a continued succession, down to the time in which he lived. From all which it plainly appears that the authority of the apostles was regarded by these men, especially those writings, which were universally believed to be theirs; since even traditions, which could with probability be traced back to them, were treated with great respect..

• Καθαπερ ο Βασιλειδης, κάν Γλαυκιαν επιγραφηται διδασ

. και ημεις παρειληφαμεν, μετα και το κανονισαι παντας τες καλον, ως αυχεσιν αιτοι, τον Πετρα ερμηνεα ως αυτως δε και Loyas Ting To Ewtypos did aonanią. Ibid. p. 361. vel ap. Grab. Ουαλεντινον Θεοδα ακηκοεναι φερασιν· Clem. Strom. 1. vii. ibid. p. 80. p. 898. ed. Potier. p 764. D. ed. Paris.

+ Cæterum si quæ audent interserere se ætati apostolicæ, 6 Sed, ut diximus, eadem dementia est ; cum confitentur ut ideo videantur ab apostolis traditæ, quia sub apostolis fuequidem nihil apostolos ignorâsse, nec diversa inter se prædi- runt; possumus dicere: edant ergo origines ecclesiarum suacâsse ; non tamen omnia volunt illos omnibus revelâsse ; rum : evolvant ordinem episcoporum suorum, ita per succesquædam enim palam et universis, qua dam secreto et pancis, siones ab initio decurrentem, &c.- Ita omnes hæreses ad demandasse. De Pr. Här. c. xxv. p. 240. A. B. Fran. 205. utramque formam a nostris ecclesiis provocatæ, probent se

Παρεσης δε της αληθειας, τα της αληθειας δει ποιείν, και τα quâquâ putant apostolicas. Sed adeo nec sunt, nec probare της εικονος. Ταυτα δε και οι μαθηται αυτό και ο αποςολος εδειξε possunt quod non sunt ; nec recipiuntur in pacem et com. Ilavnos. x. n. In appen. ad Iren. p. 360, 361. Vel. ap. Grab. municationem ab ecclesiis quoquo modo apostolicis. De Pr. Spi. Pat. vol. ii. p. 77, 78.

H. c. xxxü. p. 243. Fr. 210.
Μαθηση γαρ,
Θες διδοντος, εξης και την τοτε αρχηντε και

* Αξιεμενη της αποστολικης παραδοσεως, ήν εκ διαδοχης και γεννησιν, αξιωμενη της απος ολικης παραδοσεως, ήν εκ διαδοχης ημεις παρειλήφαμεν. Αp. Grab. Spi. Pat. Vol. ii. p. 80.

d

SECTION XIII.

The ancient Heresiarchs were generally Men of Letters, and are said to have borrowed most of

their peculiar notions from some of the Sects of Philosophers.

Some, if not all, the ancient heresiarchs, or leaders of sects, were men of letters. This is an observation of Jerom, who says “ as much of all of them in general, but particularly of Valentinus, Marcion, and Bardesanes. The same thing is asserted by Augustine.

It hath been often affirmed, both by ancient and modern writers, that the earlier Christian heretics borrowed from the heathen philosophers. The thing is indeed very likely in itself; for some learned converts, whether from Judaism or Gentilism, would naturally bring along with them many of their former prejudices and peculiarities of sentiment.

Tertullian very frequently utters his complaints against heretics for mixing philosophy with Christianity, and interpreting divine doctrines by philosophical notions.

Some are said to have borrowed from one, some from another sect of philosophy. According to Tertullian, Hermogenes « and Marcion o borrowed from the Stoics, and Valentinus from the Platonists. And the tenets of all the different sects of philosophers' were understood by them to be inconsistent with a belief of the resurrection of the body.

In some of their peculiar tenets he supposed them to be influenced by the principles of Zeno and Heraclitus, and in others by those of Epicurus and Plato.

Origen, who often mentions together Basilides, Valentinus, and Marcion, charges all three with contemning the Christian religion, by introducing philosophical schemes.

Epiphanius says that all heresies in general had arisen out of heathenish fables. But it hath been disputed among the moderns from what philosophy chiefly the heretics borrowed. The origin of the Valentinian æons in particular has been the subject of no small debate, and has afforded matter for the diligent inquiries of learned men.

Some have supposed that these notions were derived from the Jewish Cabbala ; this, however, Massuet strongly opposes, and asserts that Valentinusband his followers borrowed from the Gentile poets and philosophers.

• Nullus enim potest hæresim struere, nisi qui ardentis At cum monet cavendum a subtililoquentiâ et philosophia ingenji est, et habet dona naturæ, quæ a Deo artifice sunt et inani seductione, longum est quidem et alterius operis oscreata. Talis fuit Valentinus, talis Marcion, quos doctissimos tendere, hac sententiâ omnes hæreses damnari ; quod omnes legimus. Talis Bardesanes, cujus etiam philosophi admiran- ex subtililoquentiæ viribus, et philosophiæ regulis constent. tur ingenium. In Os. c. X. p. 1301. In.

Sed Marcion principalem suæ fidei terminum de Epicuri • In ipsis postremo erroribus et falsitatibus defendendis, scholâ agnoscat, Dominum inferens bebetem, ne timeri eum quam magna claruerint ingenia philosophoruın atque hæreti- dicat ; collocans et cum Deo Creatore materiam de porticu corum, quis æstimare sufficiat Aug. De Civit. Dei. l. xxii. Stoicorum ; negans carnis resurrectionem, de quâ pruinde c. xxiv. n. iii. vel T. v. p. 238.2. D. Venet. 1570.

nulla philosophia consentit. Cujus ingeniis tam longe abest • Nisi quod solus eam Hermogenes cognovit, et hæretico- eritas nostra, ut et iram Dei excitare formidet, et omnia ilrum partriarchæ philosophi. Adv. Hermog, c. viii. p. 269. lum ex nihilo protulisse confidat, et carnem eamdem restituD. 231. Fran. Doleo bona fide Platonem omnium hæretico-' turum repromittat, et Christum ex vulvå virginis natum non rum condimentarium factum. De Anima, c. xxiii. p. 325. erubescat, ridentibus pbilosophis et hæreticis et ethnicis ipsis. B. 275. Fr. Ea est eniin materia sapientiæ secularis, teme- Adv. Mar. lib. v. cap. xix. p. 613. D. 477. Fr: raria interpres divinæ naturæ et dispositionism Eadem ma

8 Ipsæ denique hæreses a philosophiâ subornantur. Inde teria apud hæreticos et philosophos volutatur, iidem retracta- æones et formæ nescio quæ, et trinitas hominis apud Valentus implicantur. Unde malum, et quare ? Et unde homo, tinum. Platonicus fuerat. 'Inde Marcionis Deus melior de et quomodo ? De Pr. Hær. c. vii. p. 232. D. 203. Fr. Quid. tranquillitate : a Stoïcis venerat. Et ut anima interire dicatur, ergo Athenis et Hierosolymis ? quid Academiæ et ecclesiæ ab Epicureis observatur. Et ut carnis restitutio negetur, de

-Viderint qui stoïcum et Platonicum et dialecticum Chris- unâ omnium philosophorum scholâ sumitur. Et ubi materia tianismum protulerunt. Nobis curiositate opus non est post cum Deo æquatur, Zenonis disciplina est : et ubi aliquid de Christum Jesum, nec inquisitione post evangelium. De Pr. igneo Deo allegatur, Heraclitus intervenit. De Pr. Hær. c. vii. viii. p. 233. B. 203. Fr.

c. vii. p. 232. D. 203. Fr. d A Christianis enim conversus ad philosophos, de ecclesiâ " Hoc fecit infelix Valentinus, et Basilides. Hoc fecit et in Academiam et porticum, inde sumpsit a stoicis materiam Marcion. Furati sunt isti linguas aureas de Jericho, et philocum Domino ponere, quæ ipsa semper fuerit, neque nata, sophorum nobis non rectas in ecclesias introducere conati sunt neque facta, nec initium habens omnino nec finem, ex sectas, et polluere omnem ecclesiam Domini. In Lib. Jes. quâ Dominus omuia postea fecerit. Adv. Herm. c. i. p. 265. Nave. Hom. vii. p. 414. D. T. ii. Bened. D. 229. Fr.

1 Εκ γαρ Ελληνικων μυθων πασαι αι αιρεσεις συναξασαι e Ubi tunc Marcion, Ponticus nauclerus, stoïcæ studiosus ? εαυταις την πλανην κατεβαλον. Ηer. Χxvi. p. xvi. p. 98. D. Ubi tunc Valentinus, Platonicæ sectator. De Pr. Hær. c. XXX. p. 242. A. 209. Fr.

SECTION XIV.

This variety of Opinion is no just Qbjection against the Truth of the Christian Religion.

No good argument can be drawn from the number of different opinions among Christians, to invalidate the truth of their common religion. Yet Celsus made this an objection, to which Origen has given a good reply.

He observes, • There never was any thing important in itself, or promising great advantages to those who pursued it, but different sentiments were formed about it. This is the case with physic, which is useful, and even necessary to mankind; but considered either as a matter of • science or practice, there are many different opinions concerning it. The same is the case • with philosophy, which proposes to lead us to truth, and to teach us to live well; yet even • here men differ very widely from one another. The same is the case with Judaism, out of · which hath sprung a great variety of sects. No wonder therefore that Christianity, a matter of • such infinite importance, could excite the speculations of many, and cause different men to • form different opinions concerning some of its doctrines and discoveries. But as he would not • be reckoned a prudent man who totally rejected the use of physic, when sickness made it • necessary, because there were some differences in opinion about the theory of his disease ; nor • he a wise man who abjured all philosophy, because philosophers disagreed among themselves ; • so neither would it be a mark of good sense to reject the writings of Moses and the prophets, or to abjure Christianity, because of some differences in opinion among their adherents.'

We may perceive from many ancient catholic writers that they themselves saw this difficulty, but they answered it very reasonably in the following manner: that these divisions were foretold by Christ « himself and his apostles ; and that differences of opinion had arisen about certain matters in the times of the apostles, and even of Christ himself. They further observed that o when the refuse or chaff should be separated from the wheat the church would become more pure : and, though some of those in high stations should fall away, the rule of faith was the same, and remained equally 'firm and stable as before: since, even in the mutilated copies of heretics, the most important doctrines still continued untouched.

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* Valentinianorum placita ex philosophiâ Hæbreorum Kab. ipsum et legatos ejus prædixisse, quod plurimæ seclæ et hæc balistica inseri, auctoribus id gratis supponere placuit; quod reses haberent existere, quæ concordiam sancti corporis rumab ipso limine probandum erat, Kabbalam primo et secundo perent, &c. Lac. 1. iv. c. xxx. p. 448. Min. 516. post Christum natum seculo notam fuisse Et certe quis- Avolent quantum volent paleæ levis fidei, quocumque quis de Kabbalâ mysticâ conscriptos libros adierit, aut peritio- afflatu tentationum, eo purior massa frumenti in horrea Domini res e Rabbinis consuluerit, e vestigio deprehendet admodum reponetur. Nonne ab ipso Domino quidam discentium scanrecentes esse, vixque ante annos quingentos aut sexcentos exa- dalizati deverterunt? Nec tamen propterea cæteri quoque rari potuisse. Massuet in Jren. præ. p. xx. n. 21.

discedendum a vestigiis ejus putaverunt : sed qui scierunt b Idem in Iren. lib. ii. cap. 14.

illum vita esse verbum, et a Deo venisse, perseveraverunt in Προς τ8το φησομεν, ότι αδενος πραγματος, å

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σπεδαια comitatu ejus usque ad finem; cum illis, si vellent et ipsi dis51 yaşxan xal tw Buw xgrouuos, yeyovcov aipecals diapopo. cedere, placide obtulisset. Minus est si et apostolum ejus επει γάρ ιατρικη χρησιμος και αναγκαια των γενει των ανθρωπον, aliqui Phygellus, et Hermogenes, et Philetus, et Hymenæus

-αίρεσεις εν ιατρικη ευρισκονται πλείονες- -- επει φιλοσο- reliquerunt. Ipse traditor Christi de apostolis fuit. Miramur φια αληθειαν επαγγελλομενη-πως δει βιεν-αίρεσεις

wws 8Et Bier içeceis de ecclesiis ejus, si a quibusdam deseruntur-Quin potius συνέςησαν πλεισαι- - και Ιεδαϊσμος προφασιν εσχε γενέσεως memores simus, tam Dominicarum prænuntiationum, quam αίρεσεων-τω τοινυν Χριστιανισμος

--αλλ' ετ' ιατρικης apostolicarum literarum, quæ nobis et futuras hæreses præEvãoyts av Tos

, peuyo. dia tas ey auan aipecals' BTÉ Qinocopiar nuntiârunt, et fugiendas præfinierunt, &c. Tert. de Pr. Hær. τις αν μισοι: 8τως οδε καταγνωσεων των Μωϋσεως και των cap. iii. iv. p. 231. Fran. 202. σροφητων ιερων βιβλιων- δ' εγκαλων τω λογω (ημετερω) Solent quidem isti infirmiores etiam de quibusdam perδια τας αιρεσεις, εγκαλεσαι αν και τη Σωκρατες διδασκαλια. sonis ab hæresi captis ædificari in ruinam : quare ille vel ille %. 7. a. Contra Cels. I. iii. p. 118. ed Cantab. T. i. p. 454, fidelissimi, prudentissimi, et usitatissimi in Ecclesiâ, in illam 455. Bened. Esteg de to Elvai aipeceiS Whalovas av Xyislavos, partem transierunt ? Ib. c. iii. p. 230. D. Fran. 201. Quid xathyopiæv Oleta. Xpisiavious Eivar dia Ti BXo ras pinocopias ergo si episcopus, si diaconus, si vidua, si virgo, si doctor, si κατηγορία.- ---εν ταις αιρεσεσι των φιλοσοφεντων διαφωνια, και etiam martyr lapsus a regulâ fuerit, ideo hæreses veritatem περι μικρων, και των τυχοντων, αλλα περι των αναγκαιοτα- videbuntur obtinere? Ex personis probamus fidem, an ex των ; ωρα δε και ιατρικην κατηγορείσθαι δια τας εν αυτη fide personas ? Nemo sapiens" est nisi fidelis. Ibid. c. iii. p. aipecais. Ibid. I. v. p. 271. ed. Cantab., T. i. p. 624. Bened 231. A. Fran. 201*.

'd Vid Jus. Mar. Dial, cum Tryp. p. 253. B. C. ed. Paris. 8 Misereor tui, Marcion: frustra laborâsti ; Christus enim p. 207–209. ed. Thirl. Ante omnia scire vos convenit et

The ancient apologists for Christianity sometimes affirmed that these differences of opinion were in the event serviceable to the interest of truth, and promoted the Christian cause. I formerly quoted · divers passages to this purpose from Augustine ; I shall now add a few more from him and some other writers.

He, in particular, having spoken of Marcion and some other heretics, observes that this disagreement in opinion was of advantage to the catholic cause, since by means of this opposition between different sects, the truth was more fully cleared, better understood and defended. In another place, where the title of the chapter is that the catholic faith is strengthened by the dissensions of heretics, he observes that this, though an evil in itself, yet turned out in the end to be advantageous to the faithful, by exercising their patience, and increasing their wisdom. It also gave occasion to the clearing up those points which were not so well understood before.

Clemens of Alexandria had long before met with this objection, taken from the variety of opinions among Christians, and urged by both Jews and Gentiles as a sufficient reason against embracing the gospel. The sum of what he says, which the reader will find at large in the note below, is to this purpose: That among the Jews there were several sects. And among the • Greeks the followers of their most admired philosophers were split into a variety of opinions. • That our Lord himself had foretold that tares should grow up among the wheat, and that cor“ruptions will aways creep into the best things. Among physicians also there are divers pre

scriptions and opinions, and different methods of cure, yet no sick person would on this * account decline the use of physic, when his health could be thereby restored.' He therefore concludes with asserting, • That it was very weak and absurd to urge such objections as these

against embracing those truths which tend to correct and purify the bad dispositions of the 6«soul.'

There are two observations which seem naturally to arise from the matters treated of in this section. The first is, heresies were so far from being really detrimental to the cause of Christianity, that they proved of great service to it. For those alterations which Marcion and

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Jesus in evangelio tuo meus est. Idem. Adv. Mar. lib. iv. dem Enar. in Ps. liv. T. iv. p. 22. vel T. viii. p. 177.3. cap. xliii. ad finem. p. 451. Fr.

Venet. • Vol. ii. p. 236. Notes C and '.

• Multi enim sensus scripturarum sanctarum latent, et b Illa vero batilla ærea, id est hæreticorum voces, si adhi- paucis intelligentioribus noti sunt; nec asseruntur commobeamus ad altare Dei, ubi divinus ignis est, ubi vera Dei præ- dius et acceptabilius, nisi cum respondendi hæreticis cura dicatio, melius ipsa veritas ex falsorum comparatione fulgebit. compellit. Tunc enim etiam qui negligunt studia doctrina, Si enim, ut verbi gratiâ dicam, ponam dicta Marcionis, aut sopore discusso, ad audiendi excitantur diligentiam, ut adverBasilidis, aut alterius cujuslibet hæretici, et hæc sermonibus sarii refellantur. Denique quam multi scripturarum sanctarum veritatis, et scripturaruni divinarum testimoniis, velut divini sensus de Christo Deo asserti sunt contra Photinum? Quam altaris igne, contuleris ; nonne evidentior eorum ex ipsâ con- multi de homine Christo contra Manichæum? Quam multi de paratione apparebit impietas? Nam, si doctrina simplex esset, trivitate contra abellium? Quam multi de unitate trinitatis et nullis extrinsecus hæreticorum dogmatum assertionibus cin- contra Arianos, Eunomianos, Macedonianos, &c. Ejusdem geretur, non poterat tam clara et tam examinata videri fides Enar. in Ps. Ixvii. T. iv. p. 39. vel T. viii. .p. 236. nostra. Sed idcirco doctrinam catholicam contradicentium ob- * Επειδαν δε ακολοθον εςι προς τα υπο Ελληνων και Ιεδαιων -sidet oppugnatio, ut fides nostra non otio torpescat, sed excer- επιφερομενα ημιν εγκληματα απολογησασθαι

Πρωτον μεν citiis elimaretur. Aug. in Num. Hom. vii, T. ii. p. 296. αυτο τετο προσαγεσιν ημιν, λεγοντες, μη δειν πιςευειν, δια την C. D. T. x. ser. 98. p. 270. Ven.

διαφωνιαν των αιρεσεων και παρατεινει γαρ και η αληθεια, αλλων C Etiam sic quippe veris illis catholicis membris Christi αλλα δογματιζοντων προς ες φαμεν, ότι και παρ' υμιν τοις malo suo prosunt. Inimici enim omnes ecclesiæ quolibet Ιωδαιοις, και παρα τοις δοκιμωτάτοις τιυν παρ' Ελλησι φιλοσο. errore cæcentur, vel malitiâ depraventur, si accipiant potesta- ¢ων, παμπολλαι γεγονασιν αίρεσεις. Και και δηπα φατε δειν item corporaliter affligendi, excercent ejus patientiam ; si tan- οκνειν, ητοι φιλοσοφειν η Ιεδαίζειν της διαφωνιας ένεκα της προς tummodo male sentiendo adversantur, exercent ejus sapien- ananda's Twv wap' vuiy aipegewy. Επειτα δε επισπαρησεσθαι tiam. De Civ. Dei. T. v. I. xviii. cap. li. p. 184. Venet. τας αιρεσεις τη αληθεια, καθαπερ τω συρω τα ζιζανια προς το

d Etenim hæreticis asserta est Catholica Ecclesia ; et ex Κυριε προφητικως ειρηται, και αδυνατον μη γινεσθαι το προειρηhjs qui male sentiunt, probati sunt qui bene sentiunt. Multa μενον εσεσθαι. και τοτε η αιτια, ότι σαντι τω καλα μεμος enim latebant in scripturis : et cum præcisi essent hæretici, έπεται- -Ηδη δε και ως εν πλατει χρυμενους τηδε τη απολοquæstionibns agitaverunt ecclesiam Dei. Aperta sunt quæ για, ενεσι φαναι προς αυτ8ς, ότι και οι ιατροι εναντιας δοξας latebant, et intellecta est voluntas Dei-Ergo multi, qui xsxTnuevos, rata tas obxelas aipecais, en' 151,5 Epya 80%optime poterant scripturis dignoscere et pertractare, latebant πευασιν μητι καμνων τις το σωμα και θεραπειας δεομενος, in populo Dei ; nec afferebant solutionem quæstionum diffi- 8 προσιεται ιατρον, δια τας εν τη ιατρικη αιρεσεις και εκ αρα cilium, can calumniator nullus instaret. Num quid enim αδε και την ψυχην νοσων και ειδωλων εμπλεως ένεκα γε το perfecte de Trinitate tractatum est, antequam oblatrarent υγιαναι, και εις Θεον επιςρεψαι, προφασισαιτο ποτε τας αιρέσεις. Ariani ? Numquid perfecte de pænitentiâ, antequam obsis- x. n. Strom. lib. vii. p. 753. B. C. D. 754. A. p. 886, 587.. terent Novatiani ? Sic non perfecte de baptismate tractatum edit. Potteri. est, antequam contradicerent foris positi rebaptizatores. Ejus.

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