4. It looks, as if (f) Fauftus understood Seat. VII. the beatitude, Matt. v. 3. of worldly poverty, and the Mourning in ver. 4. of afflictions in this life; and ver. 6. of bodily hunger and thirst for the fake of righteoufneffe: though, as it feems, this last mentioned text, which we render hunger and thirst after righteoufneffe, was read (g) as it is now in our present copies.

5. Fauftus had Matth. xxviii. 19. in his (b) copies.

6. He likewife quotes (i) the begining of St. Mark's and St. John's Gospels.

7. There is some reason to think, that
Dd 4

Fauftus

(f) Vides pauperem, vides mitem, lugentem, efurientem, fitientem, perfecutiones et odia fuftinentem propter juftitiam. 7. 5. c. 1. beati qui lugent, beati qui efuriunt, beati qui perfecutionem patiuntur propter juftitiam. ib.

6.3.

(8) quomodo efurientem et fitientem juftitiam, quam Fauftus in fcriptis fuis non addidit. Aug. Contr. Fauft. 1. 5.

6. 7.

(b) Et alibi ad difcipulos: Ite, docete omnes gentes, bapti zantes eos in nomine Patris, Filii, et Spiritus Sancti,

1.5.c.3.

F.

(i) At denique Marcus, vide quam fit competenter exorfus: Evangelium, inquit, Jefu Chrifti, Filii Dei. Fauft. 1. 2. c. i. Sed Joannes quidem in principio fuiffe Verbum dicit, et Verbum fuiffe apud Deum, et Deum fuifle Verbum. Marcus vero, Evangelium, inquit, Jefu Chrifti, Filii Dei. 1. 3. c. 1. Cur ergo credunt Joanni dicenti, In principio erat Verbum? Aug. C. Fauft. 1. 7. e. 2.

Sect. VII. Fauftus read Luke xxiii. 43. as (k) Origen

did: This (1) day fhalt thou be with me in the paradife of God, or of my Father.

8. Fauftus (m) has the hiftorie of the woman taken in adulterie, which is at the begining of the eighth Chapter of St. John's Gofpel.

9. Mani in the Dispute with Archelaus understands our Lord to say (n) in John viii. 44. that the devil is a lyar, as is also his father. Upon this text the curious may confult (o) Mill, and (p) Beaufobre.

10. Auguftin in his work against Fauftus fays, that in fome Latin (q) copies they had Rom.i. 3. Which was born of the feed of David; inftead of made, which is in the Greek.

(k) See Cred. P. 2. V. 3. p. 374. 375.
(1)

11. Fauftus

Cum latronem Chriftus de ligno fecum introdux

erit in paradifum Patris fui. Fauft. l. 14. c. i. et ipfo eodem die fecum futurum dixit eum in paradifo Patris fui. Id. l. 33. c. 1.

(m) In injustitia namque et in adulterio deprehenfam mulierem quamdam Judaeis accufantibus abfolvit, ipfe praecipiens ei ut jam peccare defineret. - Fauft. l. 33. c. 1.

(1) - cum loquitur mendacium, de fuis propriis loquitur; quoniam mendax eft, ficut et pater ejus. ap. Arch. c. 29. p. 48. Conf. c. 33. p. 56. et cap. 13. p. 24. f.

(o) ad Job. viii. 44. et Proleg. 793.

(p) Hift. de Manich. T. i. p. 105. 388. T. 2. p. 263.

(9) Etfi enim in quibufdam Latinis exemplaribus non legitur faftus, fed, natus ex femine David, cum Graeca factus habeant, &c. Contr. Fauft. 1. xi. c. 4.

II. Fauftus (r) and (s) Secundin quote St. Paul's Epiftle to the Ephefians by that title.

12. I put in the margin the definitions, which (t) Fauftus gives of fchifm and herefie.

(r) Dicit ad Ephefios. Fauft. 1. 24. c. 1.

(s) Contra quos fe Apoftolus in Ephefiorum epiftola certamen fubiiffe fatetur. Secundin ad Aug.c.i.

(t) Schifma, nifi fallor, eft eadem opinantem atque eodem ritu colentem quo ceteri, folo congregationis delectari discidio. Secta vero eft longe alia opinantem quam ceteri, alio etiam fibi ac longe diffimuli ritu divinitatis inftituiffe culturam. Fauft. 1. 20. c. 3. Porro autem fectas fi quaeras, non plus erunt quam duae, id eft, Gentium et noftra, qui eis longe diverfa fentimus. ib. c. 4. in fin.

Sect. VII.

SECT.

410

***

**

Se&t. VIII.

SECT.

VIII.

The Conclufion of the Hiftorie of the Manicheans.

IN

N compofing this chapter I have made much use of Beaufobre's Hiftorie of Manichee, and Manicheifm. And I have often quoted him as I have gone along. Nevertheless it was fit to make this renewed and final acknowledgement of my Obligations. Sometimes, however, I have differed from him whether with reason, or not, others have a right to judge. That work of BeauSobre contains not only a labored historie of the Manicheans, but likewise several entertaining and useful digreffions concerning the opinions of the Heathen Philofophers, and the most early Chriftian fects. I wish, some learned man might have fufficient leisure and encouragement to give us a handsome edition of it in (G) English.

It

(c) What is to be expected of Beaufobre, may be con

cluded

. It It may be thought by fome, that in writ- Seat. VIII. ing the hiftorie of this people I have taken a great deal of liberty with the ancient writers of the Chriftian church. Nevertheless, I know, that I have not defigned to disparage them. And I humbly hope, that I have not leffened their just credit and authority. No men are infallible. In controverfial writings, especially where the difference of opinion is very great, it is difficult for the best of men to keep themselves entirely free from the influence of prejudice and paffion. Moreover Manicheifm is in itself an abftruse and intricate fubject and had it's rife in Perfia, a countrey remote from most of those ecclefiaftical writers, who have come down to us: which makes a good apologie for them, though they should be supposed to have made

fome

cluded from what he fays of himself, when he enters upon the examination of the fcandalous ftorie of the Manichean eucharift: "As for me, fays he, whom heaven has pre"ferved from the spirit of the church, who know no greater "good than freedom of thought, nor any more delightful "employment than the fearch of truth, nor greater pleasure "than that of finding and speaking it, I have ftudied ec"clefiaftical hiftorie with as little prejudice as poffible." Pour moi, que le ciel a prefervé de l'esprit de l'eglise, qui ne connois point de plus grand bien que la liberté de penfer, de plus douce occupation que la recherche de la verité, ni de plus grand plaifir que celui de la trouver et de la dire, &c. Hift. de Manichée et du Manicheifme. T. 2, p. 730.