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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 Unitarians 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.

II. 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 supposititious 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 diminishing 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.

• HEPI TUM VEUČEπTygaṭur waça rois ziçerizos liber; cujus verba quædam adducit synodus septima. Cav. H. L. T. i. p. 253. in Amphilochio. Conf. Fabr. Bib. T. vii. p. 505. Le vii. concile rapporte quelques endroits d'un discours du même saint sur les écrits supposés aux apótres, dont les hérétiques se servoient. Tillem. Mem. T. ix. Amphil. note v. b Vid. de Viris Illus. c. cxxxiii.

See Vol. i. of this work, ch. xxvi. p. 414. d See Vol. ii. p. 530, 531.

Quæ [evangelia], a diversis auctoribus edita, diversarum hæreseon fuere principia; ut est illud juxta Egyptios, et Thomam, et Matthiam, et Bartholomæum, duodecimque apostolorum. Hier. Pr. in Matt.

! Postremo illud quoque me vehementer movet, quod videam primis ecclesiæ temporibus quam plurimos extitisse, qui facinus palmarium judicabant cœlestem veritatem figmentis suis ire adjutum ; quo facilius videlicet nova doctrina a gentium sapientibus admitteretur. Officiosa hæc mendacia vo

cabant, bono fine excogitata. Quo ex fonte dubio procul sunt orti libri fere sexcenti, quos illa ætas et proxima viderunt, ab hominibus minime malis, (nam de hæreticorum libris non loquimur) sub nomine etiam domini Jesu et apostolorum, aliorumque sanctorum publicatos. Casaub. Ex. i. in Baron. n. x. p. 54.

& Universe quidem inde hanc pestem natam esse novimus, quod Christiani, tam recte quam perverse sentientes, opinionibus suis majorem auctoritatem, pluresque sectatores acquirere se posse crediderunt, si sanctissimos viros, et ipsum Christianæ religionis conditorem, illis favisse ostenderent. J. L. Mosheim Diss. de Causis suppositorum librorum inter Christianos primi et secundi seculi. n. i. p. 221. edit. 2da. 1733.

Nostræ columbæ etiam domus simplex, in editis semper et apertis, et ad lucem—Nihil veritas erubescit, nisi solummodo abscondi. Tertull. adv. Valent. cap. iii. p. 284. A. 243. Fr.

iSee Vol. i. p. 435, and Vol. ii. 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 of 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.*

b

Tertullian, writing against the heretics, assures us that they could not deny, and even owned, that the apostles knew all the doctrines of the gospel, and agreed with one another im 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.

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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.'

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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.'

Ptolemæus, 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.

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• Καθαπερ ὁ Βασιλείδης, καν Γλαυκιαν επιγράφηται διδασκ καλον, ὡς αὐχεσιν αυτοί, τον Πετρα έρμηνεα ὡς αυτως δε και Ουαλεντινον Θεοδα ακηκοέναι φερεσιν Clem. Strom. 1. vii. p. 898. ed. Potier. p 764. D. ed. Paris.

b Sed, ut diximus, eadem dementia est; cum confitentur quidem nihil apostolos ignorâsse, nec diversa inter se prædicâsse; non tamen omnia volunt illos omnibus revelâsse; quædam enim palam et universis, qua dam secreto et paucis, demandâsse. De Pr. Hær. c. xxv. p. 240. A. B. Fran. 205.

• Παρέσης δε της αλήθειας, τα της αληθείας δει ποιείν, ε τα της είκονος. Ταυτα δε και οἱ μαθηται αυτε και ὁ αποςολος έδειξε Пlauλos x. λ. In appen. ad Iren. p. 360, 361. Vel. ap. Grab. Spi. Pat. vol. ii. p. 77, 78.

- Μαθηση γαρ, Θε8 δίδοντος, ἕξης και την τότε αρχηντε και γεννησιν, αξιομένη της αποςολικής παραδόσεως, ήν εκ διαδοχής

και ἡμεις παρειληφαμεν, μετά και το κανονίσαι παντας τες λογές της το Σωτηρος διδασκαλία. Ibid. p. 361. vel ap. Grab. ibid. p. 80.

e Cæterum si quæ audent interserere se ætati apostolica, ut ideo videantur ab apostolis traditæ, quia sub apostolis fuerunt; possumus dicere: edant ergo origines ecclesiarum sua-rum evolvant ordinem episcoporum suorum, ita per successiones ab initio decurrentem, &c.- -Ita omnes hæreses ad utramque formam a nostris ecclesiis provocatæ, probent se quâquâ putant apostolicas. Sed adeo nec sunt, nec probare possunt quod non sunt; nec recipiuntur in pacem et communicationem ab ecclesiis quoquo modo apostolicis. De Pr. H. c. xxxii. p. 243. Fr. 210.

f Αξιωμένη της αποςολικής παραδόσεως, ήν εκ διαδοχής και ημεις παρειλήφαμεν. Αp. Grab. Spi. Pat. Vol. ii. p. 50.

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.

a

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.

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

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Some are said to have borrowed from one, some from another sect of philosophy. According to Tertullian, Hermogenes and Marcion 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.

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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.

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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, how

Nullus enim potest hæresim struere, nisi qui ardentis ingenii est, et habet dona naturæ, quæ a Deo artifice sunt creata. Talis fuit Valentinus, talis Marcion, quos doctissimos legimus. Talis Bardesanes, cujus etiam philosophi admirantur ingenium. In Os. c. x. p. 1301. In.

In ipsis postremo erroribus et falsitatibus defendendis, quam magna claruerint ingenia philosophorum atque hæreticorum, quis æstimare sufficiat ? Aug. De Civit. Dei. 1. xxii. c. xxiv. n. iii. vel T. v. p. 238. 2. D. Venet. 1570.

• Nisi quod solus eam Hermogenes cognovit, et hæreticorum partriarchæ philosophi. Adv. Hermog, c. viii. p. 269. D. 231. Fran. Doleo bonâ fide Platonem omnium hæretico-' rum condimentarium factum. De Animâ, c. xxiii. p. 325. B. 275. Fr. Ea est enim materia sapientiæ secularis, temeraria interpres divinæ naturæ et dispositionis-Eadem materia apud hæreticos et philosophos volutatur, iidem retractatus implicantur. Unde malum, et quare? Et unde homo, et quomodo? De Pr. Hær. c. vii. p. 232. D. 203. Fr. Quid. ergo Athenis et Hierosolymis? quid Academiæ et ecclesiæ

-Viderint qui stoïcum et Platonicum et dialecticum Christianismum protulerunt. Nobis curiositate opus non est post Christum Jesum, nec inquisitione post evangelium. De Pr. c. vii. viii. p. 233. B. 203. Fr.

A Christianis enim conversus ad philosophos, de ecclesià in Academiam et porticum, inde sumpsit a stoïcis materiam cum Domino ponere, quæ ipsa semper fuerit, neque nata, neque facta, nec initium habens omnino nec finem, ex quâ Dominus omuia postea fecerit. Adv. Herm. c. i. p. 265. D. 229. Fr.

• Ubi tunc Marcion, Ponticus nauclerus, stoïcæ studiosus? Ubi tunc Valentinus, Platonicæ sectator. De Pr. Hær. c. xxx. p. 242. A. 209. Fr.

f At cum monet cavendum a subtililoquentiâ et philosophia et inani seductione, longum est quidem et alterius operis ostendere, hac sententiâ omnes hæreses damnari; quod omnes ex subtililoquentiæ viribus, et philosophia regulis constent. Sed Marcion principalem suæ fidei terminum de Epicuri scholâ agnoscat, Dominum inferens hebetem, ne timeri eum dicat; collocans et cum Deo Creatore materiam de porticu Stoicorum; negans carnis resurrectionem, de quâ proinde nulla philosophia consentit. Cujus ingeniis tam longe abest veritas nostra, ut et iram Dei excitare formidet, et omnia illum ex nihilo protulisse confidat, et carnem eamdem restituturum repromittat, et Christum ex vulvâ virginis natum non erubescat, ridentibus philosophis et hæreticis et ethnicis ipsis. Adv. Mar. lib. v. cap. xix. p. 613. D. 477. Fr.

Ipsæ denique hereses a philosophiâ subornantur. Inde æones et formæ nescio quæ, et trinitas hominis apud Valentinum. Platonicus fuerat. Inde Marcionis Deus melior de tranquillitate: a Stoïcis venerat. Et ut anima interire dicatur, ab Epicureis observatur. Et ut carnis restitutio negetur, de unâ omnium philosophorum scholâ sumitur. Et ubi materia cum Deo æquatur, Zenonis disciplina est: et ubi aliquid de igneo Deo allegatur, Heraclitus intervenit. De Pr. Hær. c. vii. p. 232. D. 203. Fr.

h Hoc fecit infelix Valentinus, et Basilides. Hoc fecit et Marcion. Furati sunt isti linguas aureas de Jericho, et philosophorum nobis non rectas in ecclesias introducere conati sunt sectas, et polluere omnem ecclesiam Domini. In Lib. Jes. Nave. Hom. vii. p. 414. D. T. ii. Bened.

1 Εκ γαρ Ελληνικων μύθων πασαι αἱ αἱρεσεις συνάξασαι ἑαυταις την πλανην κατεβαλον. Hær. xxvi. n. xvi. p. 98. D.

ever, Massuet strongly opposes, and the Gentile poets and philosophers.

b

asserts that Valentinus and his followers borrowed from

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.

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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 * 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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a Valentinianorum placita ex philosophiâ Hæbreorum Kabbalisticâ inseri, auctoribus id gratis supponere placuit; quod ab ipso limine probandum erat, Kabbalam primo et secundo post Christum natum seculo notam fuisse- Et certe quisquis de Kabbalâ mysticâ conscriptos libros adierit, aut peritiores e Rabbinis consuluerit, e vestigio deprehendet admodum recentes esse, vixque ante annos quingentos aut sexcentos exarari potuisse. Massuet in Iren. præ. p. xx. n. 21.

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b'Idem in Iren. lib. ii. cap. 14.

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Προς τετο φήσομεν, ότι εδενος πραγματος, ε μη σπεδαια εσιν ή αρχή και τῷ βίῳ χρήσιμος, γεγονασιν αἱρέσεις διαφοροι. επει γάρ ιατρική χρησιμος και αναγκαία των γενεί των ανθρωπον, αίρεσεις εν ιατρικη ευρισκονται πλείονες- - επει φιλοσο φια αλήθειαν επαγγελλομένη-πως δεν βίον αίρεσεις συνέςησαν πλείςαι—και Ιεδαϊσμος προφασιν εσχε γενεσεως αίρεσεων έτω τοινυν Χρισιανισμος-αλλ' επ' ιατρικήν ευλόγως αν τις φεύγοι δια τας εν αυτή αίρεσεις· ετε φιλοσοφιαν τις αν μισοι· έτως εδε καταγνωςεον των Μωϋσεως και των προφητών ἱερων βιβλιων ὁ δ' εγκαλων τῳ λόγῳ (ἡμετέρῳ) δια τας αίρεσεις, εγκαλέσαι αν και τη Σωκρατες διδασκαλία. X. T. X. Contra Cels. 1. iii. p. 18. ed Cantab. T. i. p. 454, 455. Bened. Είπερ δε το ειναι αἱρεσεις πλείονας εν Χρισιανοις, κατηγορίαν οιεται Χρισιανισμό είναι δια τι όχι και φιλοσοφίας κατηγορία.. εν ταις αἱρέσεσι των φιλοσοφώντων διαφωνία, ο περί μικρών, και των τυχόντων, αλλα περι των αναγκαιοτατων; ώρα δε και ιατρικήν κατηγορείσθαι δια τας εν αυτή aipeσeis. Ibid. 1. v. p. 271. ed. Cantab.. T. i. p. 624. Bened. d Vid Jus. Mar. Dial. cum Tryp. p. 253. B. C. ed. Paris. p. 207-209. ed. Thirl. Ante omnia scire nos convenit et

ipsum et legatos ejus prædixisse, quod plurimæ sectæ et hæreses haberent existere, quæ concordiam sancti corporis rumperent, &c. Lac. 1. iv. c. xxx. p. 448. Min. 516.

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Avolent quantum volent paleæ levis fidei, quocumque afflatu tentationum, eo purior massa frumenti in horrea Domini reponetur. Nonne ab ipso Domino quidam discentium scandalizati deverterunt? Nec tamen propterea cæteri quoque · discedendum a vestigiis ejus putaverunt : sed qui scierunt illum vita esse verbum, et a Deo venisse, perseveraverunt in comitatu ejus usque ad finem; cum illis, si vellent et ipsi discedere, placide obtulisset. Minus est si et apostolum ejus aliqui Phygellus, et Hermogenes, et Philetus, et Hymenaeus reliquerunt. Ipse traditor Christi de apostolis fuit. Miramur de ecclesiis ejus, si a quibusdam deseruntur Quin potius memores simus, tam Dominicarum prænuntiationum, quam apostolicarum literarum, quæ nobis et futuras hæreses prænuntiarunt, et fugiendas præfinierunt, &c. Tert. de Pr. Hær. cap. iii. iv. p. 231. Fran. 202.

Solent quidem isti infirmiores etiam de quibusdam personis ab hæresi captis ædificari in ruinam: quare ille vel ille fidelissimi, prudentissimi, et usitatissimi in Ecclesiâ, in illam partem transierunt? Ib. c. iii. p. 230. D. Fran. 201. Quid ergo si episcopus, si diaconus, si vidua, si virgo, si doctor, si etiam martyr lapsus a regulâ fuerit, ideo hæreses veritatem videbuntur obtinere? Ex personis probamus fidem, an ex fide personas? Nemo sapiens est nisi fidelis. Ibid. c. iii. p. 231. A. Fran. 201

8 Misereor tui, Marcion: frustra laborâsti; Christus enim

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.

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b

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.

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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 corruptions will aways creep into the best things. Among physicians also there are divers prescriptions 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 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

Jesus in evangelio tuo meus est. Idem. Adv. Mar. lib. iv. cap. xliii. ad finem. p. 451. Fr.

a Vol. ii. p. 236. Notes and ".

b Illa vero batilla ærea, id est hæreticorum voces, si adhibeamus ad altare Dei, ubi divinus ignis est, ubi vera Dei prædicatio, melius ipsa veritas ex falsorum comparatione fulgebit. Si enim, ut verbi gratiâ dicam, ponam dicta Marcionis, aut Basilidis, aut alterius cujuslibet hæretici, et hæc sermonibus veritatis, et scripturarum divinarum testimoniis, velut divini altaris igne, contuleris; nonne evidentior eorum ex ipsâ comparatione apparebit impietas? Nam, si doctrina simplex esset, et nullis extrinsecus hæreticorum dogmatum assertionibus cingeretur, non poterat tam clara et tam examinata videri fides nostra. Sed idcirco doctrinam catholicam contradicentium ob-sidet oppugnatio, ut fides nostra non otio torpescat, sed excercitiis elimaretur. Aug. in Num. Hom. vii. T. ii. p. 296. C. D. T. x. ser. 98. p. 270. Ven.

Etiam sic quippe veris illis catholicis membris Christi malo suo prosunt. Inimici enim omnes ecclesiæ quolibet errore cœcentur, vel malitiâ depraventur, si accipiant potestastem corporaliter affligendi, excercent ejus patientiam; si tantummodo male sentiendo adversantur, exercent ejus sapientiam. De Civ. Dei. T. v. 1. xviii. cap. li. p. 184. Venet.

d Etenim hæreticis asserta est Catholica Ecclesia; et ex his qui male sentiunt, probati sunt qui bene sentiunt. Multa epim latebant in scripturis: et cum præcisi essent hæretici, quæstionibns agitaverunt ecclesiam Dei. Aperta sunt quæ latebant, et intellecta est voluntas DeiErgo multi, qui optime poterant scripturis dignoscere et pertractare, latebant in populo Dei; nec afferebant solutionem quæstionum difficilinm, cnm calumniator nullus instaret. Num quid enim perfecte de Trinitate tractatum est, antequam oblatrarent Ariani? Numquid perfecte de pœnitentiâ, antequam obsisterent Novatiani? Sic non perfecte de baptismate tractatum est, antequam contradicerent foris positi rebaptizatores. Ejus

dem Enar. in Ps. liv. T. iv. p. 22. vel T. viii. p. 177. 3. Venet.

Multi enim sensus scripturarum sanctarum latent, et paucis intelligentioribus noti sunt; nec asseruntur commodius et acceptabilius, nisi cum respondendi hæreticis cura compellit. Tunc enim etiam qui negligunt studia doctrinæ, sopore discusso, ad audiendi excitantur diligentiam, ut adversarii refellantur. Denique quam multi scripturarum sanctarum sensus de Christo Deo asserti sunt contra Photinum? Quam multi de homine Christo contra Manichæum? Quam multi de trinitate contra Sabellium? Quam multi de unitate trinitatis contra Arianos, Eunomianos, Macedonianos, &c. Ejusdem Enar. in Ps. lxvii. T. iv. p. 39. vel T. viii. p. 236.

• Επειδαν δε ακολυθον εςι προς τα ύπο Ελληνων και Ιεδαίων επιφερόμενα ήμιν εγκλήματα απολογήσασθαι —— Πρώτον μεν αυτό το το προσαγε τιν ήμιν, λεγοντες, μη δειν πιςεύειν, δια την διαφωνίαν των αιρεσεων; παρατείνει γαρ και η αλήθεια, άλλων αλλα δογματιζόντων· πρὸς ἐς φαμεν, ότι και παρ' ὑμῖν τοῖς Ιεδαίοις, και παρα τοις δοκιμωτατοίς των παρ' Έλλησι φιλοσο φων, παμπολλαι γεγονασιν αίρεσεις. Και ο δηπε φάτε δειν οκνειν, ήτοι φιλοσοφειν η Ιεδαίζειν της διαφωνίας ένεκα της προς αλλήλας των παρ' ὑμῖν αἱρέσεων. Επειτα δε επισπαρήσεσθαι τας αίρεσεις τη αληθεία, καθαπερ τῳ πυρῳ τα ζιζανια προς το Κύριο προφητικως είρηται, και αδύνατον μη γινεσθαι το προειρη μενον εσεσθαι. και τότε ή αιτία, ότι παντι τῷ καλῷ μώμος έπεται-Ηδη δε και ώς εν πλάτει χρωμένοις τῇδε τη απολύ για, ένεςι φαναι προς αυτός, ότι και οι ιατροί εναντίας δόξας κεκτημενοι, κατα τας οικείας αίρεσεις, επ' ίσης εργω θερα πεύεσιν μητι εν καμνων τις το σώμα και θεραπείας δεόμενος, 8 προσίεται ιατρον, δια τας εν τη ιατρική αίρεσεις ; εκ αρα εδε ὁ τὴν ψυχὴν νόσων και ειδώλων εμπλεως ένεκα γε το ύγιαναι, και εις Θεόν επισρέψαι, προφασισαιτο ποτε τας αίμεσεις. x. A. Strom. lib. vii. p. 753. B. C. D. 754. A. p. 886, 887.. edit. Potteri.

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