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as inconsistent with the character of goodness in God; and for that reason feigning to themselves another God, different from the Creator, a god of unmixed goodness; yet they allowed there would be a future judgment. But then the Creator was to be the judge, whose justice they represented to be so strict as to approach near to severity.

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From a passage in Tertullian, and also from the manner in which the dispute is carried on with the Marcionite, in the dialogue before referred to, it seems to appear that they did not allow the freedom of human actions, but were believers in a kind of necessity.

SECTION XVI.

They thought the Souls, but not the Bodies of the Virtuous, would be happy in a future State.

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THEY thought that the virtuous would be put in possession of eternal happiness, after their departure out of this world, and that the place of their enjoyment would be where the presence of the good God was, and where Christ their Saviour should also reside: but they did not allow that the body would be a partaker in this happiness, or at least they denied the resurrection of the same body: for which reason Tertullian impeaches this perfectly benevolent God of the Marcionites, as deficient in goodness, not only for not saving all men, but likewise for conferring happiness on but one part of the nature of those whom he did save: and often " blames them for imposing such heavy burdens on the body, without affording it any hopes of recompense

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in the resurrection.

creatoris? Judicem eum designatis; et severitatem judicis secundum merita causarum congruentem pro sævitiâ exprobratis. Deum Optimum exigitis, et lenitatem ejus benignitati congruentem, pro captu mediocritatis humanæ dejectius conversatam, ut pusillitatem depreciatis. Nec magnus vobis placet, nec modicus, nec judex, nec amicus. Adv. Mar. Lib. 2. cap. 27. p. 475. A. B.

Qui idcirco alium Deum somniâsti solummodo bonum, quia non potes judicem ; quamquam et illum ut judicem ostendimus. Aut si non judicem, certe perversum ac vanum disciplinæ non vindicandæ, id est non judicandæ, constituto

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Non reprobas autem Deum judicem, qui non judicem Deum probas?-Porro quum cogeris injustitiam de pessimis pronuntiare, eodem jugo urgeris justitiam de optimis censere. Igitur quanto malum injustitia, tanto bonum justitia. Ibid. Lib. 2. c. 11. p. 462. D. 3. A.

b Videte quomodo audiatis. Non audituris minabatur. Si a Deo Marcionis dabitur, et ab eo auferetur. Ibid. Lib. 4. cap. 19. p. 531. D. Ergo jam times delictum, et timendo probâsti, illum timeri, qui prohibet delictum. Ibid. Lib. 1. cap. 27. ΑΔ. Κριτης εσι δίκαιος ὁ Θεός, η ε; ΜΑΡ. Κριτης δικαιος ὁ Θεός εσιν. ΑΔ. Τινα κρίνει ; ΜΑΡ. Κρίνει τον διαβολον και τις αγγελιες αυτέ, και ανθρωπος, τις προσφεύγοντας. auτw. Dial. Con. Ma. sec. 3. p. 81. Bas. 1674.

Quoquo tamen nomine comminatur ablationem, non erit ejus Dei qui nescit comminari, quia non novit irasci. Ibid. Lib. 4. c. 19. p. 531. D. Multo adhuc vanius cum, interrogati quid fiet peccatori cuique Dei illorum, respondent abjici illum quasi ab oculis. Nonne et hoe judicio agitur? Judicatur enim abjiciendus et utique judicio damnationis. Et quid erit abjici, nisi amittere id quod erat consecuturus, si non abjiceretur, id est salutem.-Exitus autem illi abjecto quis? Ab igne, inquiunt, Creatoris deprehendetur. Ibid. Lib. 10, 27, 28. Τον δε κτίσην και δημιεργον και όρατον Θεὸν είναι των Ιεδαίων, είναι δε αυτόν κριτην. Εp. Hær. 42. p. 304. A.

Quem sanguinarium, crudelem, et judicem vocant. Hieron. in Isai. c. 7. p. 68. Alterum judicem, ferum, bellipotentem. Ad. M. Lib. 1. c. 6.

• Inesse autem nobis to autεoy naturaliter jam et Marcioni ostendimus et Hermogeni. De Anima, c. 21. p. 324. C.

5 ΜΑΡ. Αντεξεσιες εςι και ὁ διάβολος κατα σε Το δε αυτεξέσιον και αυτοφυες και αυτογένητον. Αυτεξέσιον της και τον διάβολον και τον ανθρωπον. κ. τ. λ. Lia. Adv. Mar. sec.3. p. 79.83. Imo, inquis, spero ab illo (quod et ipsum faciat ad testimonium diversitatis) regnum Dei æternæ et cœlestis possessionis. Adv. Mar. Lib. 3. c. 24. p. 499. A.

h Sed Marcion aliorsum cogit; scilicet utramque mercedem creatoris, sive tormenti, sive refiigerii apud inferos, determinat eis positam, qui legi et prophetis obedierint. Christi vero et Dei sui cœlestem definit sinum et portum. Eam itaque regionem, sinum dico Abrahæ, etsi non cœlestem, sublimiorem tamen inferis, interim refrigerium præbituram animabus justorum, donec consummatio rerum resurrectionem omnium plenitudine mercedis expungat, tunc apparitura cœlesti promissione, quam Marcioni suo vindicat, quasi non a creatore vindicatam. Ad quam ascensum suum Christus ædificat in cœlum utique suis ubi est et locus æternus. Ibid. L. 4. c. 34. p. 559. C. D.

Si plena est gratia et solida misericordia quæ scli animæ salutaris est plus præstat hæc vita quâ toti et integri fruimur. Cæterum ex parte resurgere multari erit, non liberari. Ib.

. 1. c. 24. p. 448. Si caro negatur, nec de resurrectione constabit. Ita, resurrectione Christi non consistente, aufertur et mortuorum resurrectio. Ib. 1. 3. c. 8.

Marcion enim, in totum carnis resurrectionem non admittens, et soli animæ salutem repromittens. Ib. 1. 5. c. 10. p. 504. B. C. Nemo carnem suam odio habet, nisi plane Marcion solus.At tu solus eam odisti, auferens illi resurrectionem. Ib. L. 5. c. 18. p. 610. B. C. Try Tys σagnos ADETEL avasaow. Ep. Hær. 42. p. 304. B,

* ΜΑΡ. 8 τετο το σωμα λεγει ανιςασθαι, αλλά έτερον, από το Xeyir, ó de Deos didwσiy avтw owμa xaJws & Jeλyoev————añña ὁρᾷς, ότι λεγει, ο το γενησομενον σωμα σπείρεις, αλλά γυμνον xoxxov σ178. Dia. Con. Mar. sec. 5. p. 143. Ba. 1674.

Sufficit ipsos, quos salvos facit, imperfectæ salutis inventos, imperfectam bonitatem ejus ostendere. Scilicet anima tenus salvos, carne deperditos, quæ apud illum non resurgit. Quid enim tam perfectæ bonitatis, quam totum hominem redigere in salutem? Ad. Mar. L. 1. c. 24. p. 448.

In Et in hoc totum salutis sacramentum carnem mergit exsortem salutis. Proinde, cum tantam sive sarcinam sive

SECTION XVII.

The Belief of Transmigration ascribed to them by Epiphanius.

IF Epiphanius gives us a true account of the opinions of Marcion, he taught the transmigra tion of souls from one body to another. This opinion of his is taken little or no notice of by any other writer. On the contrary, there is a passage in Clemens Alexandrinus, which implies that this was not the opinion of the Marcionites. For he there informs us, that though the Marcionites had taken their notions about the evil of generation from some philosophers whom he had before mentioned, yet they differed from them in some particulars relative to this point. For these philosophers asserted, that matter was not evil in itself, but only when considered as the prison of the soul. The soul, they asserted, was divine in its nature, and was thrust into this world as into a place of punishment; and that such souls as were embodied in these circumstances, needed purification. This he expressly says, was not a sentiment embraced by the followers of Marcion, but rather the opinion of those, who held that souls were thrust into bodies, and tied to them, and poured from one to another, as if from vessel to vessel. In this therefore, Clemens asserts, that the Marcionites did not hold the transmigration of souls. And Epiphanius, who knew that they borrowed some of their notions concerning matter from philosophers, who believed the transmigration of souls, might too hastily conclude that they agreed with them also in that point.

SECTION XVIII.

Some Account of their Notion that Christ delivered the Wicked and left the Good.

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IRENEUS in the passage afore cited, to which I now only refer, without transcribing it again at large, says, Marcion taught that when Christ descended to hell, he delivered many wicked people, but left there the patriarchs, and many other good men of the Old Testament. Epiphanius too says that, according to Marcion, the Lord descended to hell and saved Cain, and Corah, and Dathan, and Abiram, and Esau, and all the nations who did not worship the God of the Jews; but that he left there Abel, Enoch, Noah, Abraham, Isaac, and Jacob, and Moses, and David, and Solomon.' To the like purpose Theodoret, that Cain and the people of Sodom, and other wicked people, came to the Lord Jesus in hell, obtained salvation, • and were taken by him into his kingdom: but Abel, and Enoch, and Noah, and the patriarchs, and the prophets, were not delivered, because they would not come to him.' has a plain reference to this matter.

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Tertullian also Upon which Beausobre has made observations which will be readily admitted by most, as giving a probable explication of this notion of Marcion.

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1. It was,' says he, a very general opinion that Jesus Christ went to Hades, and preached there, and brought thence all that believed in him. The ancients being of opinion that eternal life is not to be obtained but through faith in Jesus Christ, and that God is too merciful to let

gloriam infirmissimæ aut indignissimæ carni imponit sanctitatem quid non salute remunerat- quam onerat vel exornat? quid fraudat mercede operis, non rependens carni salutem? quid et honorem sanctitatis in illâ mori patitur? Ibid. L. 1. c. 28. p. 451. D.

* Και μεταγγισμος όμοίως των ψυχων και μετενσωματώσεις από σωμάτων εις σώματα φάσκει. Epi. Hær. 42. p. 305. C.

• Οι φιλόσοφοι δε, παρ' ὧν την γενεσιν κακήν είναι, ασεβώς εκμαθόντες οἱ απο Μαρκίωνος. κατάγεσι γαρ ενταυθα την ψύχην, θείαν εσαν, καθάπερ εις κολασήριον τον κόσμον, αποκα

παίρεσθαι δε ταις ενσωματωμεναις ψυχαίς προσήκει κατ' αυτός. και εσιν το δόγμα τετο ε τοις απο Μαρκιωνος ετί, τοις δε ενσωματέσθαι και μετενδείσθαι και μεταγγίζεσθαι τας ψυχάς a1801, CIXELOV. Strom. Lib. 3. p. 432.

Adv. Hær. lib. 1. cap. 27. [al. 29.1 p. 105. d H. 42. n. iv. p. 305.

e H. Fab. lib. 1. cap. 24. p. 211.

f O Deum etiam ad inferos misericordem. Adv. M. lib. 3. cap. 24. p. 499. A.

Hist. de Manich. T. 2. p. 111, 113.

⚫ men perish for not having heard the gospel: supposed that the Lord preached also to the dead, 'that they might have the same advantage with the living.

2. In the language of Marcion, and the fathers likewise, hell does not necessarily mean the place of the damned: in that space is Tartarus, the place of torment, and paradise, or the bosom of Abraham, a place of rest and refreshment. In that part of Hades Jesus found the just men of the Old Testament. They were not miserable, but were in a place of comfort and pleasure. "For," as Marcion says in Tertullian, "your Christ promiseth the Jews after this life rest in Hades, even in the bosom of Abraham.""

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3. Christ preached the gospel to those just men; but they having never heard of the in• visible or supreme Deity, who, as Marcion said, " was unknown before the coming of Christ, they suspected that the Creator designed to tempt them, which hindered them from believing in Christ." Marcion very probably took this thought from those places of the Old Testament, where God forewarns the Israelites not to hearken to prophets that preached another God, though they wrought signs and wonders; forasmuch as in such a case they might know that Jehovah, whom they served, only tried them to prove their fidelity.

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4. The Lord having preached to those just men in Abraham's bosom, and they not receiving him, he went to Tartarus, the place of the damned, where were confined by the Creator, Corah, Dathan, and Abiram, and the people of Sodom and Gomorrah, and other wicked men; ⚫ and made a tender of mercy to those miserable souls who had been suffering for many ages the 'punishment of their crimes. They embraced his offer and repented, and he took them with ⚫ him into his kingdom.' All which is not a little countenanced by what Irenæus says. There is still more upon this subject in Beausobre, to whom I refer, which may be read by the inquisitive.

SECTION XIX.

Marcion's Opinion about the Person of Christ, that he was not a real Man.

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MARCION was so far from believing that our Saviour was born of a virgin, that he did not allow he was born at all. He thought the Son of God took the exterior form of a man, and appeared as a man; and without being born, or gradually growing up to the full stature of a man, he shewed himself at once in Galilee as a man grown. It is thought that his gospel of St. Luke began with these words: In the fifteenth year of Tiberius, God descended into Caper• naum, a city of Galilee.' At least Tertullian seems to intimate this; and Epiphanius says what amounts to near the same. That it was the doctrine of the Marcionites that Christ first appeared in the fifteenth of Tiberius, is evident from many passages in ancient authors, but particularly from Tertullian. They also supposed that at the first moment of his appearance in this world, he was completely fitted to enter on his great work; and that he immediately assumed the character of a Saviour.

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Irenæus in like manner, in the passage transcribed from him at the beginning of this article,

* Cæterum vester Christus pristinum statum Judæis pollicetur, ex restitutione terræ, et post decursum vitæ apud inferos in sinu Abrahæ refrigerium. Adv. M. lib. 3. cap. 24. p. 499. A.

Sed et virginem, inquit, parere natnra non patitur. Adv. Mar. 1. 3. c. 13. p. 487. D.

Cum propterea nec corporis susceperit veritatem-Qui corpus non habuit, ungui omnino non potuit: qui ungui omnino non potuit, Christus vocari nullo modo potuit. lb. c. 15. p. 490. B.

Sic enim et Marcion phantasma euni maluit credere, totius corporis in illo dedignatus veritatem. De Anima. cap. 17. p. 319. D.

Non fuit, inquis, ordo ejusmodi necessarius, quia statim se et filium, et missum, et Dei Christum, rebus ipsis esset probaturus per documenta virtutum. Adv. Mar. 1. 3. c. 3. p. 478. A.

VOL. IV.

Anno decimo quinto principatûs Tiberiani proponit Deum descendisse in Civitatem Galilea Caphernaüm. Ibid. 1. 4. c. 7. p. 506. D.

- Ταυτα παντα περικόψας απεπήδησε, και αρχην το Ευαγ γελια έταξε ταυτην εν τῷ πεντεκαιδεκατῳ ετεί, και τα έξης. Epip. Hær. 42. p. 312. A.

Η Καθως περιέχει το Ευαγγελιον ότι επι Τιβέριο Καισαρος επι TW Xрovшv Пiλare. Dia. Con. Mar. sec. 2. p. 45. Vid. ‍p. 46. Anno XV. Tiberii Cæsaris Christus Jesus de cœlo manare dignatus est spiritus salutaris. Adv. Mar. lib. 1. c. 19. p. 443. A. Vid. etiam. lib. 4. c. 7. p. 506. D.

Non novem mensium cruciatu deliberatus, non subitâ dolorum concussione per corporis cloacam effusus ad terram, -nec molestus uberibus, diu infans, vix puer, tarde homo, sed de cœlo expositus, semel grandis, semel totus, statim Christus, spiritus et virtus, et Deus tantum. Ibid. lib. 4. cap. 21. p. 536. B. C.

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says, Marcion taught that Jesus came into Judea in the time of Pontius Pilate, and appeared to the Jews in the form of a man.

Tertullian informs us that, according to the doctrine of the Marcionites, Christ had the ap. pearance of a human body, though not the reality; he appeared to have flesh, though he really had not. They thought they had a sufficient foundation on which to ground this opinion, because angels had appeared under the Old Testament in bodily shapes, and had conversed with men, and yet were not really men. They also endeavoured to prove the same points from Philip. ii. 6, 7, 8, because they observe, the apostle says, "being in the form of God," he emptied him self, and "took the form of a servant," the appearance not the reality: so also, being in the "likeness" of man, not truly man; and again, being found in the "figure" of a man, not in the substance, that is not in the flesh.

That Marcion denied Christ's nativity appears from many passages of Tertullian, several of which I place in the note. Some of my readers will be pleased to see them collected together.

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SECTION XX.

Tertullian's Arguments against this Notion.

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As Christ, according to this account, had the appearance of a body, but not the reality, Tertullian often charges Marcion with making Christ deceitful; alledging that he could not be Christ if he had no body to be anointed: he asserts therefore that he must have taken the name of Christ, only because it was a popular title and character, without which the Jews would not have been disposed to have received him.

This deceitfulness of Jesus, according to the doctrine which Marcion held, Tertullian endeavours to make out in many different ways, and in a great variety of passages, too long and too numerous to be here inserted: two of them only are given below.

a Vid. p. 600, note of this account.

b Cujus Christus etsi non induit veritatem, ut huic hæresi visum est, imaginem tamen ejus subire dignatus est. Adv. Mar. lib. 1. c. 24. p. 448. B.

In istâ quæstione qui putaveris nobis opponendos esse Angelos creatoris quasi et illi in phantasmate putativæ utique carnis egerint apud Abraham et Loth, et tamen vere sint et congressi, et pasti, et operati quod mandatum eis fuerat. Dehinc scito nec illud concedi tibi, ut putativa fuerit in angelis caro, sed veræ et solide substantiæ humanæ. Meus autem Deus æque potuit ex quâcumque materiâ Angelis quoque adstruxisse carnem, qui etiam mundum ex nihilo in tot ac talia corpora, et quidem verbo, ædificavit. Adv. Mar. lib. 3. cap. 9. p. 484. B. C.

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Plane de substantiâ Christi putant et hic Marcionita suffragari apostolum sibi quod phantasma carnis fuerit in Christo, quum dicit, quod in effigie Dei constitutus exhausit semetipsum acceptâ effigie' servi, non veritate:' et in similitudine' hominis, non in homine:' et figurâ' inventus hominis, non substantiâ,' i. e. non carne.' Ibid. 1. 5. c. 20. p. 614. D.

e Totas istas præstigias putativæ in Christo corpulentiæ Marcion illâ intentione suscepit, ne, ex testimonio substanti humanæ, nativitas quoque ejus defenderetur, atque ita Christus Creatoris vindicaretur, ut qui nascibilis, ac, per hoc, carneus annuntiaretur. Ibid. 1. 3. c. 11.

Marcion, ut carnem Christi negaret, negavit etiam nativitatem; aut, ut nativitatem negaret, negavit et carnemPlane nativitas a Gabriele annuntiatur- -Odit moras, qui subito Christum de cœlis deferebat. Aufer hinc, inquit, molestos semper Cæsaris census, et diversoria angusta, et sordidos pannos, et dura præsepia-Servent potius pecora pastores, et Magi ne fatigentur de longinquo- -Sed nec circumcidatur infans, nec ad templum deferatur; nec in manus

tradatur Simeoni.-Taceat et anus illa-His opinor consiliis, tot originalia instrumenta Christi delere, Marcion, ausus es, ne caro ejus probaretur. De Carne Christi. cap. 1. 2. p. 358. B. C. D. Venimus nunc ad constantissimum argumentum omnium qui Domini nativitatem in controversiam deferunt. Ipse, inquiunt, contestatur, se non esse natum,'" dicendo, quæ mihi mater, et qui mihi fratres? Vid. Luc. 8, 19, 22. Adv. Mar. lib. 4. cap. 19. Desiderantes rationem, quâ non putaveris natum esse Christum. Necesse est, quâtenus hoc putas arbitrio tuo licuisse, ut aut impossibilem, aut inconvenientem Deo existimaveris nativitatem. De Carne Christi. c. 3. p. 359. A. B. Sunt plane et alia tam stulta, quæ pertinent ad contumelias et passiones Dei. Aut prudentiam dicant Deum crucifixum. Aufer hoc quoque Marcion, imo hoc potius. Quid enim indignius Deo? Quid magis erubescendum? Nasci, an mori? Carnem gestare, an crucem? Circumcidi, an suffigi? Educari, an sepeliri? In præsepe deponi, an in monumenta recondi ?-An ideo passiones a Christo non rescidisti, quia ut phantasma vacabat a sensu earum. Diximus retro æque illum et nativitatis et infantiæ imaginariæ vacua ludibria subire potuisse. De Carne Christi. cap. 5. p. 364. B. C.

* Si et mentitum alicubi dicis creatorem, longe majus mendacium est in tuo Christo, cujus corpus non fuit verum. Ad. Mar. lib. 2. cap. 28. p. 475. D.

Si enim Christus unctus est, ungui utique corporis passio est. Qui corpus non habuit, ungui omnino non potuit. Christus vocari nullo modo potuit. Sed quomodo, inquit, irreperet Judæorum fidem nisi per solemne apud eos et familiæ nomen. Adv. Mar. 1. 3. c. 15, 16. p. 490. B. C.

i Quid dimidias mendacio Christum ? totus veritas fuit. Maluit, crede nasci, quam ex aliquâ se parte mentiri, et quidem in semetipsum. Ut carnem gestaret sine ossibus duram, sine musculis solidam, sine sanguine cruentam, sine tunicà

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However, some of the followers of Marcion believed Christ to have had real flesh, though they would not allow that he was born: this seems to have been the opinion of Apelles.

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SECTION XXI.

Marcion believed there were to be two Christs.

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MARCION acknowledged Jesus to be Christ, but not the Christ foretold by the Jewish prophets. He could not deny that a Christ or Messiah was there spoken of, but he said a person different from our Lord Jesus Christ was thereby meant. He allowed,' as Tertullian expresseth it, that the prophets of the Creator had promised a Saviour to the Jewish nation, who 'should deliver them out of the hands of their enemies, and restore them to freedom.' But he pretended that this deliverer was not the Son of God; and that the oracles of the Old Testament did not agree to Jesus Christ. So that this man,' as Tertullian observes, who was so averse to Judaism, did himself Judaize in the most shameful manner.' 'Marcion,' says that writer, is for two Christs, one who appeared in the time of Tiberius, for the salvation of all nations; and another the restorer of the Jewish state, who is yet to come.'

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This doctrine of two Christs, is also asserted by the Marcionite in the dialogue ascribed to Origen. In a work also said to be written by Athanasius we are informed that Marcion supposed, as Jesus came from the good god, so there was to be another from the just god; because each of them was to be the father of a Christ peculiar to himself; the good god of one, the just god of another.

SECTION XXII.

He also allowed the Truth of our Saviour's Miracles.

MARCION allowed the truth of our Saviour's miracles. He asserted that he thereby shewed himself to be the Son of God, and to be sent from the Father, and that these were sufficient evidences, without prophecies; so says Tertullian.' And that this was his opinion appears.

restitam, sine fame esurientem, sine dentibus edentem, sine
linguâ loquentem, ut phantasma auribus fuit sermo ejus per
imaginem vocis. De Carne Christi. cap. 5. p. 362. A. B.
Ecce fallit et decipit et circumvenit omnium oculos, omnium
sensus, omnium accessus et contactus. Ergo jam Christum
non de cœlo deferre debueras, &c. Ibid.
cap. 5. p. 362. C.

a Sed quidam discentes Pontici illius, supra magistrum sapere compulsi, concedunt Christo carnis veritatem,dum omnino non natam ------Pervenimus igitur ex Marcione ad Apellem qui-solidum Christi corpus, sed sine nativitate, suscepit prædicans ut angelus quidam illius Philumenes. De Carne Christi. cap. 6. p. 362. C. D.

b Quum igitur hæretica dementia eum Christum venisse præsumeret, qui nunquam fuerat annuntiatus; sequebatur ut eum Christum nondum venisse contenderet, qui semper fuerat prædicatus: atque ita coacta est cum Judaïco errore sociari, et ab eo argumentationem sibi struere, quasi Judæi, certi et ipsi alium fuisse qui venit, non modo respuerint eum ut extraneum, verum et interfecerint eum ut adversarium. Adv. Mar. lib. 3. c. 6 p. 480. B. C.

tur- -Redde statum Judær, quem Christus Creatoris in-
veniat, et alium contende venisse. Ibid. lib. 3. cap. 23. p.
498. D.
d His quum accedunt et sui Christi; alter qui apparuit sub
Tiberio, alter qui a Creatore promittitur. Ibid. lib. 1. cap. 15.
p. 441. A.

e Nunc quia cum Judæis negas venisse Christum eorum ; recognosce et exitum ipsorum, quem post Christum relaturi prædicabantur ob impietatem, quâ eum et despexerunt et interemerunt. Ibid. lib. 3. cap. 20. p. 497. D.

f Constituit Marcion alium esse Christum, qui Tiberianis temporibus a Deo quondam ignoto revelatus sit in salutem omnium gentium; alium, qui a Deo Creatore in restitutionem Judaïci status sit destinatus, quandoque venturus. Ibid. lib. 4. cap. 6. p. 506, C.

* Δείκνυται εν τον δια νομα και προφητων Χρισον μηδέπω Aλulevas. Dial. Con. Mar. sec. 1. p. 35. Evagyεseça pos εληλυθέναι. Εναργότερα μου εσιν αποδειξις τε μη είναι υἷον το δικαιο τον Χρισον ; Ὁ γας τε νομε επω εληλυθει. Ibid. p. 34.

Sic nec illam injectionem tuam potes sistere ad differentiam duorum Christorum: quasi Judaïcus quidem Christus populo soli ex dispersione redigendo destinetur a Creatore; vester vero omni humano generi liberando collatus sit a Deo optimo. Ibid. 1. 3. cap. 21. p. 496. A. Certe si nondum venit Christus Creatoris, propter quem hæc passuri prædican

Η Αυτη Μαρκίωνος ή δυσσεβεια, Θεον λεγοντος δίκαιον ιδια Χρισε πατέρα, και Θεὸν ἕτερον αγαθον ιδιο Χρισε πατέρα. Contra Sabelli. Tom. 2. p. 42. A. Bened.

Non fuit, inquis, ordo necessarius; quia statim et filium et missum et Christum Dei rebus ipsis probabatur per documenta virtutum. Adv. Mar. 1. 3. c. 3. p. 478. A.

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