diffimulation, nor of denying the Lord Jefus. Sect. III. Auguftin affures us, that (b) the Manicheans alleged as genuine words of Chrift what is recorded Luke xviii. 29. 30. There is no man that has left boufe, or parents, or brethren, or wife, or children, for the kingdom of God's fake, who shall not receive manifold.

Perhaps this impudent faying was in the Memoirs, or Memorable acts and fayings of Mani. If fo, Beaufobre had no reason to fet any great value upon that piece. Indeed, I fufpect, the collection with that name to have been a late thing: and I apprehend it not unlikely to have been made by Mani's enemies, and to have been injurious to him in some respects, though there may have been in it some of his genuine fayings and observations.

12. Titus of Boftra intimates, that (c) Mani's books, at left the book he answered, was writ in Syriac. Auguftin however fuppofeth, that (d) they had books writ in Perfic.

(b) quid fi alius dicat illud effe immiffum, et falfum, quod ipfi proferunt dicente Domino: Omnis qui reliquerit domum, aut uxorem, aut parentes, aut filios propter regnum coelorum, &c. Aug.contr. Adimant. c. 3. n. 2.

(ε) Ὅσα μὲν ἔν ἕτερα, γραὸς δίκην μυθολογίας καὶ γράφει

τῇ σύρων φωνῇ χρώμενα. Tit. l. i. p. 69. in.

(d) Itane Perficis libris me jubes credere, qui Hebraeis me

dixifti non credere? Aug. Contr. Fauft. 1. 13. c. 17.

Sect. III.

13. From Auguftin we learn, that the (e) Manicheans had many, and large books, adorned at great expense. Perhaps the bulk of the volumes was owing to the largeneffe of the letters, in which (f) they were written throughout; fuch as were otherwife generally used only at the beginings of books, or chap

ters.

14. I have now finished my account of Mani's works. I wish we had more of them, or at left the Epiftle of the Foundation entire, that we might judge for ourfelves. Perhaps it might please the curious, if fome learned man would publish a collection of all Mani's fragments,

(e) -confpuuntur [al. confpiciuntur] tam multi et tam grandes et tam pretiofi codices veftri: et multum dolentur labores antiquariorum, et faecelli miferorum, et panis deceptorum. Contr. Fauft. l. 13, c. 6. Incendite omnes illas membranas, elegantefque tecturas decoris pellibus exquifitas, ut nec res fuperflua vos oneret. ib. cap. 18. cum te illi fonarent mihi frequenter et multipliciter voce fola, et libris multis et ingentibus. Confeff. l. 3. c. 6. n. 10. Vid. et c. 12.

1

(f) Habeant qui volunt veteres libros, vel in membranis purpureis auro argentoque defcriptos, vel initialibus, ut vulgo aiunt, literis, onera magis exarata, quam codices: dummodo mihi, meifque permittant pauperes habere fchedulas, et non tam pulchros codices quam emendatos. Hier, Pr. in Jok, T. i. p. 798.

SECT.

SECT. IV.

The Sentiments of the Manicheans concerning divers Points.

I. MANI was a Chriftian. II. Divers particulars, in which the Manicheans agreed with other Chriftians. III. Whether MANI was an impoftor? The Queftion propofed, and the Opinions of feveral about it. IV. Reasons for thinking, he was an Impoftor, with an Examination of thofe Reasons. V. Additional Obfervations. VI. The Manichean Sentiments concerning the Divine Perfections. Whether they believed two Gods? They believed God Creator, and a Trinity. Whether they worshiped the Sun? VII. They held two eternal Principles. VIII. Their Account of the Creation of the World. IX. Of the Formation of Man. X. That Man has two Souls. XI. Of the Fall of Man. XII. Of Marriage. XIII. Of

169

Sect. IV. I.

XIII. Of Free Will. XIV. Of Fate. XV. Of the Lawfulneffe of War. XVI. They held the Tranfmigration of Souls. XVII. They denyed the Refurrection of the Body. XVIII. Of the future Judgement, and the Eternity of Hell-Torments. XIX. Of the End of the World. XX. The Grounds and ReaJons of their Faith in Chrift. XXI. They believed Chrift to be God, but not Man. XXII. Their Opinion of Chrift's Crucifixion, Death and Refurrection. XXIII. Whether they thought, the Death of Chrift to be a propitiatorie Sacrifice?

'T

HE first thing I obferve for fhewing Mani's fentiments is, that he was a Chriftian.

Entering into the debate with Archelaus he is made to fay: "I, brethren, am (a) a difciple and an apostle of Jesus Christ.” His letter to Marcellus, inferted in the work afcribed to Archelaus, is thus infcribed:

Mani, an (b) apoftle of Jefus Chrift, and

"all

(a) Ego, viri fratres, Chrifti quidem fum difcipulus, apoftolus vero Jefu. Arch. n. 13. p. 24. in.

(6) Μανιχαι ἀπός νησί χρισ

χάρις, ἔλεθ,

Ειρήνη ἀπὸ θεῖ πατρὸς καὶ κυρία ἡμῶν ἰησε χριστο και τα τα

my

"all the faints with me, unto Marcellus
"dear fon, grace, mercie and peace from
"God the Father, and from the Lord Je-

fus Chrift." In that letter he complains, that (c) fome, even Chriftians, did not "believe the things fayd in the Gospels by "our Lord and Saviour Jefus Chrift." At the village Diodoris, Mani is represented fpeaking to Archelaus in this honest, and refolute, and truly Christian manner: "If (d) « you have a mind to perfecute me, I fub"mit. If you would inflict punishments sc upon me, I do not decline them. If you "would kill me, I am not afraid. For we "ought to fear him alone, who is able to "destroy both foul and bodie in hell." See Matt. x. 28.

Fauftus in his book ufually propofeth difficulties and objections against their scheme in the way of question. "Do (e) you re"ceive the gofpel? Yes certainly." Afterwards :

Se&t. IV.

(ε) Ουτε γὰρ τοῖς ειρημένοις ἐν ευαγγελίοις παρ αυτἔ το σωτῆρα ἡμῶν καὶ κυρία ἰησε χρις πιςένεσιν. ib. p. 7.

(d) Si perfequi volueris, paratus fum: et fi inferre fupplicia, non refugiam. Si etiam interficere me vis, non reformido. &c. Arch. n. 47. p. 84.

(e) Accipis evangelium? Et maxime? Fauft. 1. 2. c. i.