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7746 Manichees. Sect. VI. 393
The appointment of sacrifices, such as those in the law of
Moses, they pretentled was unworthy of God, and therefore
was not from him, but from some evil beings. This way of
arguing- is ascribed to Mani ' in the Acts of Archelaus, and
is also made use of by** Faustus.
It is easy to think they'' did not fail to expose the ordinance
of circunicision, as much as they were able.
They pretended that'' the law and the gospel were contrary
to each other, and therefore they were not both from
one aiul the same being-. In the Old Testament men are encouraged
by the hopesof riches, and other temporal blessings.
But Jesus Christ blesseth the poor, and declareth that no
man can be his disciple who forsaketh not all that he hath.
This argument is put into the mouth of'' 3Iani in the Acts
of Archelaus: and it is with the utmost disdain thnt^ Faustus
speaks of the blessings promised in the Old Testament ; such
as riches, plenty, longflowing-
with milk and
life, a
honey.
numerous progeny, a
He is fully satisfied
land
with
the spiritual blessings of the gospel. Nor would he accept
of such good things as the law promiseth, if ofl^ered him.
Again, says Faustus : ' Our^ church is poor indeed, but she is
fugisset ex ^gypto. Jesus autem nihil proximi desiderandum praecepit. Ap.
Arch. c. 40. p. G9. * Ipse [Satanas] est enim, qui in prophetis
tunc locutus est, plurimas eis de Deo ignorantias suggerens, et tentationes, et
concupiscentias. Sed et devoratorem euin sanguinis et carnis ostendunt. Qu3s
omnia ad eum pertinent Satanain, et ad prophetas ejus. Ap. Arch. c. 13. p. 25.
'' Placet ad ingluviem Judaeorum dsemonis—nunc tauros, nunc arietes,
nunc efiam hircos, ut non et homines dicam, cultris sternere ; ac propter quod
idola sumus exosi, id nunc exercere crudelius sub prophetis ac lege ?
18. c. 2. Vid. supr. not. ».
Faust. 1.
' Nam peritomen ege, ut pudendam, despui, ac, si non fallor, et tu. Id. 1.
6. c. i. Placet ciicumcidi, id est, pudendis insignire pudenda, et Deum cre-
dere sacramentis talibus delectari ? Id. 1. 18. c. 2.
^ Legem Moysi, ut breviter dicam, dicebat hie non esse Dei boni, sed
maligni principis, nee habere earn quidquam cognationis ad novam legem
Christi ; sed esse contrariam et inimicam, alteram alteri obsistentem. Arch.
c. 40. p. 69.
^ Dicebat ergo, quod ibi dixerit Deus, Ego divilem et pauperem facie.
Hie vero Jesus beatos dicebat pauperes. Addebat etiam, quod nemo possit
ejus esse discipulus nisi renunciaret omnibus quae haberet. Id. ib.
' Cur non accipis Testamentum Vetus? Quia et ab ipso hoc, et ex Novo
didicimus, aliena non concupiscere.—Divitias promittit, et ventris saturitatem,
et filios et nepotes, vitamque longam, et Chananitidis regnum. Judaeis bona
sua habere, libens volensque permisi, solo scilicet evangelic, et regni coelorum
splendida haereditate contentus. Faust. 1. x. c. 1. Secunda vero causa est,
quod t.am etiam misera ejus, et corporalis, ac longe ab animae commodis
haereditas est, ut post beatam illam Novi Testament! poUicitationem, quae
ccelorum mihi regnum, et vitam perpetuam repromittit, etiam si gratis earn
mihi testator suus ingereret, fastidirem. Id. 1. 4. c. i.
s Et quia ecclesia nostra, sponsa Christi, pauperior quidem ei nupta, sed
diviti, contenta sit bonis mariti sui, humilium amatomm dedignatur opes.