Deut. xiii. 12, 18, eum qui astra colit, ut legem totam, ac proinde Dei veri cultum deserat, Deut. xvii. 2, (quod Paulo est λατρεύειν τῇ κτίσει παρὰ τὸν κτίσαντα, *opificio servire, non opifici: nam «apa ibi et alibi szepe vim habet exclusivam) quz res etiam apud Esaui posteros aliquo tempore ponis fuit subdita, ut videre est Jobi xxxi. 26, 27, eum quoque qui liberos Molocho, id est, Saturno dederit, Lev. Xxx.
3 Canansos vero et vicinos illis populos pridem delapsos ad pravas superstitiones non statim Deus puniendos judicavit, sed tum demum cum hane culpam magnis sceleribus cumulassent, Gen. xv. 16. Sie et in alis populis dissimulavit ignoranti$ tempora circa falsorum numinum cultus, Actor. xvii. 30. Nimirum recte a Philone dietum est, religionem suam cuique videri optimam, ut quas plerumque non ratione sed affectu dijudieetur: unde non longe abit dictum Ciceronis, nemini ullam disciphnam philosophie probari, preter eam 5. Opificio servire, non opifici] Philo ad Decalogum de Talibus: εἰσί δ᾽ oi καὶ προσυπερβάλλουσιν ἀσεβείᾳ, μη- δὲν τῶν ἴσων μεταδιδόντες, ἀλλὰ τοῖς μὲν τὰ πάντα τῶν ἐπὶ τιμῇ χαριζό- μενοι, τῷ δ᾽ οὐδὲν νέμοντες, ἀλλ᾽ οὐδὲ μνήμης τὸ κοινότατον ἀξιοῦνται" ἐπι- λήθονται γὰρ οὗ μόνον προσῆκον ἦν μεμνῆσθαι; ἐπιτηδεύοντες οἱ βαρυδαί- μονες ἑκούσιον λήθην, &e. sunt autem alii quorum ulterius impietas procedit, qui ne paria quidem Deo et operibus ejus tribuant, sed quicquid honoris ezxcogitari potest his exhibent, illud communissimum bonum nulla memoratione dignantes, id pretereunt quod solum meworship strange gods, ver. 12, 13; or that worships the sun, or the moon, or the host of heaven, Deut. xvii. 3; (which St Paul calls serving the creature, and not the Creator, Rom. i. 25; and which also was at one time punished among the posterity of Esau, Job xxxi. 26, 27, [171 beheld the sun when it shined, or the moon walking in brightmess, and. my heart hath been secretly enticed, or my mouth hath | kissed mu hand;]) or that gave his children to Moloch, Lev. xx. 2; that is, to Saturn.
3 "The Canaanites and the neighbouring peoples, who fell away to depraved superstitions, God did not straightway punish, but only at last, when they had accumulated great wickedness upon this transgression, Gen. xv. 16. [God says to Abraham, Zn the fourth generation they shall come again; for the iniquity of the Amorites is not yet full.] So in other nations also, God winked at the times of this ignorance, Aets xvii. 30. Philo says truly, that each one thinks his own religion the best, judging mostly, not by reason, but by affection; as Cicero says of philosophical doctrines. He adds, that most are involved in their religious belief, before they can use their judgment, quam ipse sequatur, Addit, plerosque teneri adstrictos antequam quid esset optimum judicare possent.
4 Sieut autem excusabiles sunt et ab hominibus certe non puniendi, qui cum legem a Deo proditam nullam acceperint, aut astrorum, aut aliarum rerum naturalium virtutes, aut spiritus, sive in imaginibus, sive in animantibus, sive in rebus alis colunt, aut etiam animas eorum qui virtute et beneficiis in humanum genus excelluerunt, aut mentes quasdam incorporeas, praesertim si nec ipsi tales cultus commenti fuerint, *nec summi Dei cultum ideo deserant; ita impiis magis quam errantibus annumerandi sunt, qui aut cacodzemonas quos tales esse norunt, aut vitiorum nomina, aut homines, quorum vita fuit flagitiis plena, divinis honoribus colere instituunt.
5 Nec minus ili qui deos colunt hominum innocentum sanguine, a quo more quod Carthaginienses abstinere coégerit laudatur "Darius Persarum rex, et Gelo Syracusarum tyrannus. Narrat et Plutarchus, barbaros quosdam, qui humanis misere Judi.
minisse debuerant, sponte miseri sibi accersentes quesitam oblivionem, (pag. 753 A. B..Ed. Paris.) Sic locum Deuteronomii interpretatur Maimonides Direc- Docent id et Josephus et Philo, (de Legat. ad Cai. p. 1036 c. Verum illi Reges et Principes non propterea Deum Judzorum, ut unieum et t Nec summi Dei cultum ideo deserant] Sic victimas ab ZEgypti regibus, ab Augusto, a Tiberio in Templum adsummum, adgnoscebant; eadem sacra cuivis alii Numini oblaturi. J. B.]
" Darius] Hystaspis filius, Xerxis pater, Confer quz supra $ 41.
4 As, then, those are excusable, and certainly not to be punished by men, who, not having received any law delivered by God, worship the influences or spirits of the stars, or of any other natural bodies, either in images, or in animals, or in other things; or even the souls of those who have excelled in virtue, and in benefits bestowed on the human race; or some incorporeal minds; especially if they have not themselves invented this worship, and therefore have not deserted for it the worship of the supreme God; so, on the other hand, they are to be reckoned impious rather than erroneous, who appoint divine honour and worship for evil demons, whom they know to be such, or for names of vices, or for men whose life was marked by wicked deeds.
5 Nor are they less to be reckoned impious, who worship gods with the blood of innocent men; which custom Darius of Persia and Gelo of Syracuse compelled the Carthaginians to discontinue, and are therefore praised. —Flutarch relates that some barbarians, who worshipped the gods with human victims, were on the point of being punished by the Romans; but, having exeused themselves by the antiquity of the Just. xix. 1. Plut. Apoph. p. 175 A. et de sera num. Quest. Rom.
328 DE POENIS. [Lin. II.
vietimis deos colebant, ponas daturos Romanis fuisse: sed cum antiquitate moris se excusarent, nihil mali passos: vetitos tantum nequid in posterum tale facerent.
XLVIII. 1 Qaid de ilis armis dicemus quze inferuntur populis aliquibus, eam ob eausam quod illi Christianam religionem sibi propositam amplecti nolunt? Non jam quaeram an talis proponatur qualis debet, οὖ quomodo debet. Demus ita fieri: duo notanda dicimus. Prius est veritatem Christianze religionis, quatenus scilicet naturali ac primzevze religioni non pauea superaddit, argumentis mere naturalibus persuaderi non posse, sed niti historia tum resurrectionis Christi, tum miraculorum ab ipso et Apostolis editorum: quz res est facti, olim quidem irrefragabilibus testimoniis probata, sed olim, ita ut et hze quaestio faeti sit, et. jam perantiqui. Quo magis fit, ut doctrina hzee ab his qui nune primum eam audiunt penitus in animum admitti nequeat, nisi secretis Dei auxiliis accedentibus, quae sieut quibus dantur non dantur in operis alicujus mercedem, ita si quibus negantur aut minus large conceduntur, id x Nemini deinceps ad credendum vim inferre] Josephus ita censet δεῖν ἕκα- στον ἄνθρωπον κατὰ τὴν ἑαυτοῦ προαί- ρεσιν θεὸν εὐσεβεῖν, ἀλλὰ μὴ μετὰ βίας" debere quemque libero animi proposito Deum colere, non vi coactum. (In Vit, sua, p. 11. $ 23. Edit. Huds. T'om. rr.)
Y Quarum rerum cause mos latent eis causamassignare divinamvoluntatem] Servius ad initium rrr. ZEneidos, (vers. 2.) Quotiescunque ratio vel judicium non apparet, sic visum interponitur. Sie et Donatus ad actum v. scena 2. Kunuchi, (vers. 86.) Atque in eum sensum poni4Hebrzum vy5ri notat Abarbanel.
2 Christo nove legis auctori omnino hoc placuisse, ut ad legem suam recipiendam nemo hujus vite penis, aut earum custom, no harm was done them; but they were commanded not to do the like in future.
XLVIII. 1 What shall we say of making war on certain peoples because they will not embrace the Christian religion when offered to them? I will not now enquire whether it be proposed to them such as it ought to be, and in such manner as it ought to be. Suppose this: we have then two remarks to make. The first is, that the truth of the Christian religion, in so faras it adds not a few points to natural and primitive religion, cannot be proved by mere natural arguments, but rests both on the history of the resurrection of Christ, and on that of the miracles done by him and the apostles; which is a matter of fact, proved of old by irrefragable testimonies, but only of old; so that this also [the ancient testimony] is a matter of fact, and of very old faet. Hence this doctrine cannot be received by those who now hear it for the first time, without the assistance of secret help from God; fit ob eausas non iniquas illas quidem sed plerumque nobis incognitas, ae proinde humano judicio non punibiles. Huc respieit canon eoncili Toletani: Jrecipit sancta synodus, Cap 5 de *nemini deinceps ad. credendum vim inferre. Cui enim vult». ^ JDeus miseretur, et quem vult indurat. Mos enim est sacrorum librorum, "quarum rerum causs nos latent, eis causam assignare divinam voluntatem.
2 Alterum hoc est, ^Christo novs legis auctori omnino hoc plaeuisse, ut ad legem suam recipiendam nemo hujus vitze penis, aut earum metu pertraheretur, Rom. vii. 15; Hebr. li. 15; Joan. vi. 67; Luc. ix. 55; Matth. xin. 29, quo sensu verissimum illud Tertulliani: Lex nova non se vindicat?ultore gladio. In libro antiquo, cui nomen Constitutiones Clementis Liv. vi. 99. de Christo, dieitur: τὸ αὐτεξούσιον τῶν ἀνθρώπων ἀφῆκεν ἐλεύθερον, οὐ προσκαίρῳ θανάτῳ δικάζων, ἀλλ᾽ ἐν ἑτέρᾳ καταστάσει λογοθετῶν αὐτό" liberam. reliquit hominibus arbitrii potestatem, non morte temporali eos puniens, sed. in altero seculo ad. reddendam rationem vocans. * Athanasius: metu pertraheretur] 'Tractat hoc Gregorius Nazianzenus oratione, Cum assumptus est a Patre: et Beda Lib. τ. c. 26. Isidorus de Sisebuto rege: Qui in initio regni sui Judeos ad fidem Christianam permovens, «mulationem quidem Dei habuit, sed non secundum scientiam: potestate enim. compulit, quos provocare oportuit fidei ratione. (Pag. 224. Edit. Vulcan.) Transcripsit hoc in historiam Rodericus 11, 18. Posteriores in Hispania reges eodem nomine culpant Osorius, et Mariana; quem vide xxvi. 13, XXVII. 5.
? Ita legitur locus, quem in animo habuit Auctor: Nam. vetus lex ultione gladii si vindicabat...nova autem lex clementiam designabat. Advers, Judeos, cap.9. J. B.
ἃ Athanasius] Epistola ad Solitarios and as this, when given, is not given as the reward of any work, so if it be denied, or given less largely, this is done for causes, not unjust indeed, but mostly unknown to us, and hence not punishable by human judgment. ΤῸ this the canon of Toledo has respect. The Synod enjoins that henceforth no one suffer violence, to make him believe: For God will have mercy on whom he will have mercy, and whom he will he hardeneth. It is the manner of the scriptures, to ascribe to the divine will the things of which the causes are hid from us.
2 Another remark is, that it was the will of Christ, the author of the new law, that none should be urged to receive his law by the punishments of this life, or by their fear. [See the passages, Rom. viii. 15, Ye have not received the spirit of bondage again to fear. | So Heb. ii. 15, subject to bondage. — John vi. 67, Will ye also go away 3 Dominus non cogens, sed libertatem suam voluntati permittens, dicebat quidem vulgo ommibus: Si quis vult venire post me: Apostolis vero: "nunquid et vos abire vultis? Chrysostomus ad eundem Johannis locum: ἐρωτᾷ λέγων, μὴ καὶ ὑμεῖς θέλετε ὑπάγειν; ὅπερ πᾶσαν ἦν ἀφαιροῦντος βίαν καὶ ἀνάγκην" interrogat an et ipsi velint discedere? quod omnem est amoventis vim ac necessitatem.
3 Nec obstat illud in fabula de nuptiis, quod quidam jubentur cogi intrare, Luc. xiv. 28, nam sicut in ipsa fabella illud cogere ^instantiam vocatoris significat, ita et in affabulatione, quo sensu vox ejusdem significationis accipitur Luc. xxiv. 29, nec aliter Matth. xiv. 22; Mare. vi. 45; Gal. n. 14. Procopius in arcanz historie parte docet, a sapientibus eulpatum fuisse ^Justiniani consilium, quod Samaritas vi ac minis rent, cecos et ignaros ad agnitionem veritatis ocularent. Ac, ne esset probatio b Nunquid et vos abire vultis?] Cyprianus epistola Lv. Conversus ad 4postolos suos divit: nunquid et vos vultis ire? servans scilicet legem, qua homo libertati sue relictus, et in arbitrio proprio constitutus, sibimet ipse vel mortem appetit, vel salutem. (Epist. 59. divis. Fell.)
€ Instaniiam vocatoris significat] Cyprianus De Jdolorum Vanitate hunc locum respiciens: Per orbem vero discipuli, magistro et Deo monente, diffusi, precepta Dei in salutem darent, αὖ errore tenebrarum ad viam lucis adduceminus solida, et de Christo delicata con-Jféssio, per tormenta, per cruces, per multa panarum genera tentantur. (Cap.7.)
3 Justiniani consilium] Ad eundem Justinianum epistolam 'Theodahadi vide in Cassiodoro x. 26.
€ Ammianus] ldem vere, Christianam religionem absolutam et simplicem vocat (Lib. xxr. c. 16) Zosimus et ipse paganus: Χριστιανῶν πίστεως ἐπαγ-γελία παντὸς ἁμαρτήματος καὶ πάσης ἀσεβείας ἀπαλλαγή" Christiane fidei Luke ix. 55, Ye know not what manner of spirit ye are of. Matt. xiii. 29, Nay, lest while ye gather up the tares, &c.] In this sense, that saying of Tertullian is most true, The new law does not assert its rights with the sword. So in the Clementine Constitutions: Athanasius. Chrysostom, on the passage, John vi. 67, says that it removes all compulsion.
3 The parable of the wedding, Luke xiv. 23, Compel them to come in, is not against this. For in that parable, the expression signifies the urgency of the invitation; and in like manner, in the interpretation, in which sense words of the like signification are used, Luke xxiv. 29, They constrained him. So Matt. xiv. 22, Jesus constrained. his disciples, &c., and in the parallel passage, Mark vi. 45. — So Gal. ii. 14, Why compellest thow the Gentiles, ὅθ. — Procopius says, that Justinian was blamed by wise men for compelling the Samaritans by force to become Christians: and adds the inconveniences which resulted, which you may find in his book.
XLIX. 1 They who teaching or professing Christianity, add ad Christianam religionem compulerit: addit et incommoda inde secuta, qux? apud ipsum legas.
XLIX. 1 Qui vero Christianismum docentes aut profitentes eam ob causam pcenis subdunt, haud dubie faciunt conira ipsam rationem; nihil enim est in disciplina Christiana (ipsam hiec per se considero, non quatenus ei insincerum aliquid admiscetur) quod human: societati noceat, imo nihil quod non prosit. Res ipsa loquitur, et extranei coguntur agnoscere. Plinius Christianos sacramento inter se obstringi ait, ne furta, ne latrocinia committant, ne fidem fallant. *Ammianus ea religione nihil ait doceri nisi justum et lene. Et vulgi verbum, Bonus vir Caius Sejus, tantum quod Christianus. Nec admittenda excusationes, nova omnia metuenda, prsesertim coetus: nam neque metuenda sunt dogmata quamvis nova, si Acc est pollicitatio, libertas αὖ omni crimine atque impietate. (1.10. τι. c. 29. Ed. Cell.) Secta nemini molesta passim a paganis dicebatur. "Tertullianus Scorpiaco, (cap. 1.) Justinus Apologelico 11. 'Aguryoi δ᾽ ὑμῖν kal σύμμαχοι πρὸς εἰρήνην ἐσμὲν πάντων μᾶλλον ἀνθρώπων, ὅτι ταῦτα δοξάζομεν, ὡς λαθεῖν θεὸν κακόεργον, ἢ πλεονέκτην ἢ ἐπίβουλον, ἢ ἐνάρετον ἀδύνατον εἶναι, καὶ ἕκαστον εἰς αἰωνίαν kóXacur ἢ σω-τηρίαν κατ᾽ ἀξίαν τῶν πράξεων πορεύ-εσθαι | Nos vobis ad imperii tranquillitatem mazime adjutatores et collaboratores sumus, ut qui doceamus fieri non posse ut Deo quis lateat, sive sit maleficus, raptor, insidiator, sive equi amans: ium vero ad «eternam aut salutem aut penam quemque mitti pro factorum suorum dignitate. (Pag. 44. Edit. Sylburg.) Arnobius de conventibus Christianorum loquens libro rv. i» quibus aliud auditur nihil nisi quod humanos Jaciat, nisi quod mites, verecundos, pudicos, castos, familiaris communicatores rei cum omnibus quos solidet germanitatis necessitudine copulatio, (Pag. 152. Edit. Lugd. B. Salm.)
punishments on that account, doubtless act against reason; for there is nothing in the scheme of Christianity (considered by itself, and not with impure mixtures,) which can hurt human society; indeed nothing which does not profit society. The thing itself speaks, and strangers - are compelled to acknowledge it, Pliny says, that the Christians bound themselves by a common sacrament not to commit theft, robbery, or fraud. Ammianus says, that nothing is taught in that religion except justice and mercy. And it was a common saying, Caius Sejus is a. good man, only he is α Christian. [Therefore persecution is inconsistent with Christianity*.]
Nor can we admit the excuses for persecution, that all novelties are dangerous, and especially assemblies; for doctrines, although new, are not dangerous, if they lead to all virtue, and to obedience towards * 'This isthe thesis which suits the argument: but some of the examples rather seem to imply that Grotius was thinking of the thesis; * Therefore those act unreasonably who persecute Christians" 'W.
Lib. xxii. 11.
Tert. Apol. c. vers. Nat.
9932 DE P(ENIS. [Lir. II.
modo ad honesta omnia atque ad exhibendam superioribus obedientiam dueant, nec suspecti esse debent cotus proborum hominum, ei qui latere non quserunt nisi cogantur. Recte hue aptem quod Augustum de Juds;orum conventibus dixisse fPhilo commemorat: non eos baechanala esse aut coetus turbands paci, sed virtutum scholas. 2 Qui in tales szeviunt, ipsi in ea causa sunt ut puniri Thom.2,2. juste possint, quod et Thom: videtur. Atque eam ob causam * Constantinus Licinio, Imperatores "alii Persis bellum intulerunt: quanquam hzc bella magis ad innocentum defensionem, de qua et infra agemus, quam ad pense exactionem pertinent. L. 1 In eos vero qui Christi legem pro vera habent, ?sed de quibusdam qu: aut extra legem sunt, aut in lege sensum videntur habere ambiguum, et ab antiquis Christianis non eundem in modum sunt exposita, dubitant aut errant, supplieiis qui grassantur, perinique faciunt: quod ostendunt et ea quz» ante diximus, et Judaeorum exemplum vetus. Nam hi f Philo commemorat] Yn legatione, (Ρ. 108 zr.) Similiter et libro de sacrificantibus, facunde ostendit quantum synagog:e distent a paganicis mysteriis, (pag. 856, &c.) Locus uterque dignus inspici. Simile habet libro altero contra Appionem Josephus.
&€ Constantinus Licinio] Vide Zonaram. Simile illud apud Augustinum epist. L.. MMarimianus episcopus Vagiensis auxilium petit ab Imperatore Chrisulciscendi causa, quam tuende ecclesie sibi credite. elatum est in causam Xx1I. qusest. iii. c. 2.
h ΑἸ Persis] Vide Menandrum Protectorem.
? In hane rem habemus scripta plurima sub finem s:xculi proxime przeteriti, et hoc ipso, quo vivimus, in lucem edita, Anglice, Latine, przsertim Gallice, et sic satis nota; in quibus, luce meridiana clarius, demonstratum est, tiano contra hostes ecclesie, non tam sui neminem, Religionis caussa, ullo modo superiors: nor are assemblies of virtuous men to be feared, who do not seek to meet in secret, except they are compelled. I may here adopt what Augustus said, as recorded by Philo, respecting the assem--blies of the Jews; that they were not baechanalian meetings, or assemblies for disturbing the peace, but schools of virtue.
2 'Those who persecute such, are themselves justly punishable, as also Thomas Aquinas holds. And on that account, Constantine made war on Licinius, and other emperors upon the Persians; though these wars belong rather to the defense of the innocent, of which we shall hereafter speak, than to the exaction of punishment.
L. 1 But those act most unjustly, who persecute and punish those who, while they hold the law of Christ as true, only doubt or err concerning some things which are either extraneous to the law, or being in the law, seem to have an ambiguous sense, and are not cum legem haberent quz» supplieiis hujus vit, sanciebatur, nunquam tamen poenis subdiderunt Sadduezos qui rejiciebant dogma resurrectionis, verissimum quidem, sed in ea lege non nisi obscure et sub verborum aut rerum involucris traditum.
2 Quid si vero gravior sit error, et qui apud:quos judices facile possit sacra autoritate, aut veterum consensu revinci? cogitandum hie quoque quanta sit vis inolitz;e opinionis, et quantum libertatem judicii minuat in suam cujusque sectam studium, malum, ut Galenus ait, quavis scabie insanabilius. Apposite. ad hane rem Origenes: evxepéo-repov “γε ἄνθρωπος" τὰς περὶ ἄλλα συνηθείας, κἀν δυσαποσπάστως αὐτῶν ἔχῃ», καταλείψαι ἂν, ἢ τὰς περὶ τὰ δόγματα" facilius quis alia sibi consueta, eruat, quantumvis illis afficus sit, 'quam ea quc dogmatum sunt. Adde quod quanta hzc sit culpa pendet ex modo illuminationis et aliis animi dispositionibus, quas hominibus pernoscere non est datum.
vexandum; et argumenta eorum, qui aliorum intellectui legem dicere volunt, et in animos dominari, ita confutata, ut dissensui nullus amplius locus futurus esset, si veritatis studium, modestia, et charitas, in animos vexantium tantillum admitti possent. Nobis quoque, post J. B.
i Quam ea que dogmatum sunt] Sequitur hoe Chrysostomus in 1. Cor. ii. ὅταν δὲ kal ἐν δόγμασιν ἡ συνήθεια ἢ, βεβαιοτέρα γίνεται. πάντα γάρ τις εὐκολώτερον ἀμείψειε, ἢ τὰ περὶ τὰς θρησκείας" ubi vero consuetudo in dogmata, inciderit, multo sit. immobilior. Nihil enim est quod non facilius homo mutet, quam ea quce religionis sunt.
(Tem. vr. pag. 286. Edit. Savil.)
primam Notularum istarum Editionem, occasio nata est argumentum illud fuse satis more modoque nostro persequendi, in Libro Gallico De Doctrina Morali Patrum Ecclesie, cap. 12. S 9. et seqq.
always expounded by the ancient Christians in the same way. And this appears both by what we have said, and by the ancient example ofthe Jews. For they, though they had a law which was sanctioned by the punishments of this life, never penally assailed the Sadducees, who rejected the doctrine of the resurrection; a doctrine most true, but not delivered in the old law, except obscurely and in images.
2 But what are we to say, if the error be more grave, and one which may easily be refuted before an impartial tribunal, by sacred authority, or the consent of the ancients? Here also we are to reflect how great is the force of inveterate opinions, and how much the party-feeling of each sect impairs their judgment; a disease, as Galen says, worse than the itch. So Origen. Add that the amount of this fault depends upon the manner in which a person is enlightened, and other dispositions of the mind, which it is not given to man to know.
Lib. i. de nat. Jacult.
Lib. i. contr. Cels. p. 40.
334 DE PENIS. [Lzr. IT.
3 *Hsretieus Augustino is demum qui alieujus!temporalis commodi et maxime gloriz principatusque sui gratia, falsas ac novas opiniones vel gignit vel sequitur. Audiamus de Arum Arianis Salvianum: Aweretici sunt, sed non scientes: denique τοῦ; apud, nos sunt. heretici, apud. se non sunt: nam àn tantum se Catholicos esse judicant, ut mos dpsos titulo haeretica pravitatis infament. | Quod, ergo 4lli nobis sunt, et hoe nos illis..INos dllos injuriam. divine generationi facere certi sumus: quod minorem Patre Filiwn dicant. lli nos ànjuviosos Patri existimant, quod, equales esse credamus. — Veritas apud nos est, sed 4lli apud. se esse presumunt. Honos Dei apud. nos est, sed. illi hoe. arbitrantur honorem. divinitatis quod, credunt. — Inoffciosi sunt, sed. illis hoc est summum religionis officium. | Impit sunt, sed. hoc putant veram esse pietatem. | Errant ergo, sed " bono animo errant, non odio sed affectu Dei, honorare se dominum atque amare credentes. | Quamwis non habeant rectam fidem, illi tamen hoc perfectam Dei estimant caritatem; et qualiter pro hoec ipso false opinionis errore in die judicii puniendi sint, "nemo potest scire nisi judex.
k Hereticus Augustino] Libro de Utilitate Credendi (cap. 1) locus refertur in causam xxiv. quzstione 3. c. 28. Addit Augustinus, non idem sibi videri hzreticum et hzreticis credentem hominem. "Vide eundem epistola crxir. Hseresis obstinatioris animi dementia: l. 2. c. de summa. Trinitate, princ. [At ilius pertinacie solus Deus Judex est, ut ab Auctoribus, de quibus modo dixi, indieatum. J. B.]
Temporalis commodi et mazime glorie principatusque sui gratia] Scriptor responsorum ad orthodoros qusstione 1v. (pag. 9308. inter Opp. Justin. Martyr..Ed. Sylburg.) δῆλοί εἰσιν ὅτι ἐκ φιλοδοξίας ἢ ἀντιπαθείας τῶν aipe- σιαρχῶν πάσαι αἱ αἱρέσεις τὰς ἀφορ- μᾶς ἐσχήκασι τῆς συστάσεως αὐτῶν" apertum est ex cupiditate glorie aut ex Interim ddcireo eis, ut reor, patiencmulaiu qui primos repertores agitaverit, sectas omnes evsistendi originem cepisse. Chrysostomus ad Gal. v. ἡ γὰρ τῶν αἱρέσεων μήτηρ; 1] τῆς φιλαρχίας ἐστὶν ἐπιθυμία" mater heresium, cupiditas principatus. (In vers. 18. pag. 754.
πὶ Bono animo errant] Agathias ubi de Alemannorum absurdis superstitionibus egerat historiarum 1. ἐλεεῖσθαι μὲν οὖν ἢ χαλεπαίνεσθαι δίκαιοι ἂν εἶεν καὶ πλείστης μεταλαγχάνειν συγ- Ε P T x eti tue s γνώμης, ἅπαντες ὅσοι δὴ τοῦ ἀληθοῦς ἁμαρτάνουσιν. οὐ γὰρ δήπου ἑκόντες αἀλῶνται καὶ ὀλισθαίνουσιν, ἀλλὰ ποῦ ἀγαθοῦ ἐφιέμενοι, ἔπειτα σφαλέντες τῇ κρίσει, τὸ λοιπὸν ἔχονται τῶν δο- κηθέντων ἀπρὶξ, ὁποῖα ἄττα καὶ τύ- χοιεν ὄντα" miseratione quam odio digniores sunt, ac tales quibus ignosci par 3 He, and he only, is a heretic, according to Augustine, who either devises or follows false and new opinions, for the sake of his own advantage, and especially of his own glory and power.
Salvian urges the duty of toleration towards the Arians, on the tiam Deus commodat, quia, videt eos etsi non recte credere, affectu tamen pie opinionis errare.
4 De Maniehzis audiamus eum, qui in illorum crassis sordibus diu hssit, Augustinum: z//i seviant 4n vos, qui nesciunt quo cum labore verum inveniatur, et quam difficile caveantur errores. Illi in vos sewiant, qui nesciunt quam rarum et arduum sit carnalia phantasmata pic mentis serenitate superare. llli in vos scwiant, qui nesciunt quanta difficultate sanetur oculus nterioris hominis, ut possit intueri solem suwm. — llli in vos seviant, qui nesciunt quantis gemitibus et suspiriis fiat ut ex quantulacunque parte possit intelligi Deus. | Postremo illi in vos scviant, qui mullo tali errore decepti sunt, quali vos deceptos vident. Ego autem scvire in vos ommno nom possum, quos sicut me ipsum illo tempore, ita munc debeo sustinere, et tanta, patientia vobiscum agere, quanta mecum egerunt prozimi mei, cum 4n vestro dogmate rabiosus et eceus errarem.
5?In Arianam heresin acriter invehitur Athanasius Epistola ad Solitarios, quod prima in contradicentes usa esset jusil, quicumque a vero aberrant. Neque — mos sciamus, dic mihi queso, quibus verenim volentes palantur et cespitant, sed —— bis ille se accusaturus aut excusaturus cum bonum appetant, in judicando de- ^ est, in die illa qua Deus dijudicabit arcepti, que semel visa sunt relinent mor- — cana hominum? vere inscrutabilia sunt dicus, quatiacunque ea fuerint. (Cap.5.) ^ judicia ejus, et vie ejus impervestiga-^ Nemo potest scirenisijuder] Chry- ^ biles. ('Tom. vr. p. 442.)
sostomus homilia contra Anathemati- 9? In Arianam heresin] Non immezantes: τὸ κεκρυμμένον τῷ τῶν αἰώνων — rito odimus tam mali exempli inter κριτῇ ἀνεπισφαλὲς ἀποφαίνεσθαι, uó- — Christianos repertores. Vide eorum vw εἰδότι kal μέτρα γνώσεως καὶ 70- X Sevafacta apud Eusebium de Vita Conσότητα πίστεως. πόθεν γὰρ ἴσμεν, Stantini libror. 5.38. Socratem libro rv. εἰπέ μοι, παρακαλῶ, ποίοις ῥήμασι 29. Procopium Vandalicorum τ. ubi de κατηγορήσει ἑαυτοῦ ἢ καὶ ἀπολογήσε- ^ Hunericho (cap. 8) et Gotthicorum 1. ται ἐν ἡμέρᾳ ὅτε μέλλει ὁ θεὸς κρίνειν —— de Amalaricho (cap. 13) et Victorem τὰ κρυπτὰ τῶν ἀνθρώπων; ὄντως ἀνεξ- ^ Uticensem, de Semirianis Epiphanius: ερεύνητα τὰ κρίματα, καὶ ἀνεξιχνία-.-ὀ στοὺς τὴν ἀλήθειαν διδάσκοντας διώκου-στοι αἱ ὁδοὶ αὑτοῦ" id quod abscondi- σιν, οὐκέτι λόγοις βουλόμενοι ἀνατρέium, solus sine periculo dijudicet secu- σειν, ἀλλὰ καὶ ἐχθρίαις καὶ πολέμοις lorum judex, cui soli patet et scientie καὶ μαχαίραις παραδιδόντες τοὺς ὀρmensura. et fidei quantitas, Unde enim θῶς πιστεύοντας" λύμην γὰρ οὐ μιᾷ ground of their sincerity. [See the passage.]
4 Augustine argues for toleration of the Manicbeans, in whose errors he had long shared.
5 Athanasius inveighs against the Arians, because they first called Contr. Epist. Manich. &c.
336 DE PENIS. [Lis. HI. dicum potestate, οὐ quos non potuisset verbis inducere, eos vi, plagis, carceribusque ad se pertrahere anniteretur: atque ita, inquit, seipsam quam mon sit pia, nec Dei cultriz manifestat, respiciens ni fallor ad illud quod legitur P Gal. iv. 29. Similia habet Hilarius oratione ad Constantium.?In Gallia jam olim damnati sunt ecclesi: judicio Episcopi qui ut in Priscillianistas gladio animadverteretur curaverant; et in oriente damnata Synodus quiz in DBogomili exustionem consenserat, Sapienter dixit Plato, "errantis poenam esse, *doceri.
DL DL πόλει καὶ χώρᾳ εἰργάσαντο, ἀλλὰ πολ- λαῖς" Veritatem docentes verant, neque verbis evertunt, sed odiis, bellis, gladiis iradunt recte sentientes: exitium quippe jam non uni, sed multis urbibus regionibusque attulere. De Talibus Gregorius episcopus Romanus ad Constantinopolitanum episcopum: (Lib. rr. Ind. 2. Ep. 52.) Nova et inaudita est ista predicatio, que verberibus exigit fidem. [Male quidem egerunt Ariani: sed non primi tam malum exemplum ediderunt. Jam antea Orthodoxi, ad eos vexandos impulerant Constantinum, ut ex JHistoria Ecclesiastica constat. J. B.]
» Gal. iv. 29.] Ad quem locum vide Hieronymum, citatum c. qui secundum, 13. causa xxir. quzest, iv.
q In Gallia jam olim damnati sunt] Sulpieius Severus: ἔπη, vero ldacius atque Ithacius acrius instare, arbitrantes posse inter initia malum comprimi: 1 3Justius illi punientur qui in eos, quos Deos utant, irreverentes atque irreligiosi sunt. E Atque hzec causa sed parum sanis consiliis seculares judices adeunt, ut eorum decretis atque executionibus heretici urbibus pellerentur. (Lib. 11. c. 47.) Mox: secuti etiam accusatores Idacius et Ithacius episcopi, quorumstudium in expugnandis luereticis non reprehenderem, si non: studio vincendi plus quam oportuisset certassent, Ac mea, quidem sententia est, mihi tam reos quam accusatores displicere. (Ybid. c.50.) Postea: Martinus apud T'reviros constitutus non desinebat increpare Ithacium ut ab accusatione desistere: Mazximum orare, ut sanguine infelicium abstineret; satis superque sufficere ut episcopali sententia lueretici judicati Ecclesiis pellerentur. "Vide et sequentia.
τ Errantis penam esse, doceri] Seneca in Tragedia (erc. Fur. vers.
Quis nomen unquam sceleris errori dedit? et de Ira 1. 14. non est prudentis erranin the judicial power against their adversaries; Tis shews, he says, that their way is mot pious; referring, I think, to Gal. iv. 29: As then, he that was born after the flesh persecuted him that was born after the spirit, even so it is now. In Gaul, the bishops were condemned who used the sword against the Priscillianists; and in the east, the Synod which agreed to the burning of Bagomilus. (Plato says wisely, that the proper punishment of him who is wrong*, is to be taught right).
LI. 1 Those may be more justly punished who are irreverent and irreligious towards those whom they believe to be gods. This cause among others was adduced for the Peloponnesian war between the * Plato says, of ignorance. J.B.
purxx] DE PENIS. 397 inter ceteras allata belli Peloponnesiaci inter Athenienses ct Thuc. i, 196, Lacedzmonios, et a Philippo Macedone in Phocenses: de Diod. xvi. 60, quorum sacrilegio sic Justinus: quod Orbis viribus evpiari Lib. vi debuit. Hieronymus ad Danielis v. | Quamdiu vasa 71ι6- v. 59 5. runt in idolio Babylonis, non est iratus Dominus (videbantur enim rem Dei secundum pravam quidem opinionem, tamen divino cultui consecrasse) postquam autem humanis usibus divina contaminant, statim poma sequitur post sacrilegium. — Nimirum et Augustinus existimat *auctum a Deo imperium Romanorum, quod cordi illis fuisset * Dicit Philosophus, ignorantis; ignorantia autem cum errore magnam tes odisse: alioquin ipse sibi odio erit. M. Antoninus libro 1x. (S 11. Zdit.
Gatah.) ei μὲν δύνασαι, μεταδίδασκε. εἰ δὲ μὴ, μέμνησο, ὅτι πρὸς τοῦτο 1j εὐμένειώ σοι δέδοται" καὶ οἱ θεοὶ δὲ εὐ- μενεῖς τοῖς τοιούτοις εἰσίν. si potes, meliora doce: si non potes, memento in hoc tibi lenitatem datam. | Ipsi Dii lenes sunt talibus. Chrysostomus Eph. iv. 17 (Tom. vr. pag. 828): τὸν γὰρ ἀγ- νοοῦντα, οὐ κακῶς πάσχειν οὐδὲ ἐγκα- λεῖσθαι, ἀλλὰ μανθάνειν δίκαιόν ἐστιν ὅπερ ἀγνοεῖ" eum qui ignorat meque malo affici neque accusari oportet, sed equum est ut discat que ignorat. Valentinianus, laudante Ammiano Marcellino libro Xxx. nec quemquam inquietavit, neque ut hoc coleretur imperavit, habet adfinitatem, et hic ab illa szpe oritur: ἸΤροσήκει δέ που [πάσχειν τῷ μὴ εἰδότι] μαθεῖν παρὰ τοῦ εἰδότος. De Hep. Lib. τ. pag. 337 p. Tom. rr. Ed. H. Steph. J. B.
s Justius illi punientur qui in eos, quos Deos putant, irreverentes atque irreligiosi sunt] Vide de hac re egregia apud Cyrillum libro contra Julianum v. et vr, Solone auctore Amphictyones bello persecuti sunt Cirrhzsos, quod ii templo Delphico vim intulissent. Plutarchus Solone, (p. 83 E.) Sic et qui falso sibi vatum nomen induunt recte puniuntur: consule Agathiam lib. v.
5 Nescio ubinam id dixerit Augustinus. Certe sie non satis sibi constat, quum ipse Lib. v.cap. xii. De Civit. Dei fuse satis ostendat, Romanorum