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further from Tertullian's manner of arguing with him; for he is pleased to assert that this proof is inconclusive, because Jesus Christ has assured his disciples that some would arise who should work false miracles. We need not examine this reasoning: it shews that Marcion allowed the reality of Christ's miracles, and thought them a sufficient foundation for believing in him. But Tertullian by way of opposition, and in the heat of controversy, rashly does what he can to weaken one very strong, if not the strongest argument for the truth of the Christian religion.

SECTION XXIII.

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And of his Death.

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THE Marcionite doctrine concerning our Saviour was, that out of his love to the human race, and for their sakes, he descended into this world, and submitted to great humiliation. Though from Tertullian's arguments, and from their not acknowledging him to have had real flesh, it may be supposed they did not allow him to have truly suffered. However that be, they believed he was betrayed by the Jews, at the instigation of their God the Creator, that he died and was buried. Yea, they even said that the death of the Messiah was necessary for the salvation of men, though they did not suppose it to be an expiatory sacrifice.

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SECTION XXIV.

And Resurrection.

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THEY must likewise have believed our Lord's resurrection. For they had in their gospel the account of his addressing himself to the apostles after that event, Why are ye troubled: see my hands and my feet, for a spirit hath not flesh and bones, as ye see me have.' But they seem to have turned it in this manner: A spirit hath not flesh and bones, as you see I

• have not.'

That they firmly believed our Saviour's miracles is hence evident, because Tertullian in

At ego negabo, solam hanc illi speciem ad testimonium competisse, quam et ipse postmodum exauctoravit. Siquidem edicens multos venturos, et signa facturos, et virtutes magnas edituros temerariam signorum et virtutum fidem ostendit, ut etiam apud pseudochristos facillimarum. Ibid. p. 478.

Hanc venerationem naturæ, Marcion, despuis-Certe Christus dilexit hominem.--Propter eum descendit; propter eum prædicavit; propter eum omni se humilitate dejecit usque ad mortem, et mortem crucis: amavit utique, quem magno pretio redemit. De Carne Christ. c. 4. p. 360. B.

Si enim Deus, et quidem sublimior, tantâ humilitate fastigium majestatis suæ stravit, ut etiam morti subjiceretur, et morti crucis; cur non putetis nostro quoque Deo aliquas pusillitates congruisse, tolerabiliores tamen Judaïcis contumeliis et patibulis et sepulcris. Adv. Mar. 1. 2. c. 27. p. 475. C. Vid. etiam. 1. 3. c. 11. p. 486. C.

d Scelestissime hominum, qui interemptores excusas Dei. Nihil enim ab eis passus est Christus, si nihil vere est passus. De Carne Christi, c. 5. p. 361. Sic nec passiones Christi ejus fidem merebuntur; nihil enim passus est, qui non vere est passus: vere enim pati phantasma non potuit. Adv. Mar. L. 3. c. 8. p. 483. D.

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Atqui Christum, inquain, alterius Dei dicitis, a Creatoris virtutibus et potestatibus, ut ab æmulis, in crucem actum. Ibid. 1. 3. c. 23. p. 498. C.

'Deus meus aliquem jussit occidi: tuus semetipsum voluit interfici; non minus homicida in semetipsum, quam in eum a quo vellet occidi. Ibid. Lib. 2. c. 28. p. 475. D.

* Ο Δημιεργος, ιδων τον αγαθον λύοντα αυτε τον νόμον, επεβελευσεν αὐτῷ, μη ειδως ὅτι ὁ θανατος τε αγαθε σωτηρία av EYEVETO. Dial. Con. Mar. sec. 2. p. 53. fin.

Fuit itaque phantasma etiam post resurrectionem, cum manus et pedes suos discipulis inspiciendos offerret: aspicite, inquit, quod ego sum, quia spiritus ossa non habet, sicut me habentem videtis. Quomodo hanc vocem interpretaris, Marcion, qui a Deo optimo et simplici, et bono tantum, infers Jesum? Ecce fallit et decipit, &c. De Carne Christ. c. 5. p. 362. B.

* Και είπεν αυτοις, Τι τεταραγμένοι εσε; και διατι διαλογισε μοι αναβαίνεσιν εν ταις καρδίαις ύμων ; ίδετε τας χείρας με, και τους πόδας με, ότι αυτός εγω ειμι. Ψηλαφήσατε με, και ιδετε. ότι πνευμα σαρκα και οςέα εκ έχει, καθώς εμε θεωρειτε ἔχοντα. Luc. 24, 38, 39.

De corporis autem veritate quid potest clarius? Quum, hæsitantibus eis ne phantasma esset, immo phantasma credentibus, Quid turbati estis? inquit: et quid cogitationes subeunt in corda vestra? Videte manus meas et pedes, quia ego ipse sum; quoniam spiritus ossa non habet, sicut me ha bentem videtis. Et Marcion quædam contraria sibi, illa, credo, industriâ eradere de evangelio suo noluit.-Vult itaque sic dictum, quasi, spiritus ossa non habet, sicut me videtis habentem, ad spiritum referatur, sicut me videtis habentem, id est non habentem ossa, sicut et spiritus. Adv. Mar. L. 4. c. 43. p. 374. D. 375. A.

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arguing with them shews, that by denying his having a body, and really suffering, they weakened the evidence of all his works of power; for if our senses might be mistaken about the one, they might be so likewise about the other: but as he knew they allowed the reality of these, he made use of this medium to lead them to a belief of the other also. Indeed from very many of his arguments to prove the reality of Christ's body, it appears they admitted the reality of his miracles, for he argues thus: without his having a real body, his miracles, and all his actions were deceitful, and only in appearance, and his example what we have no concern with :' which conclusions were absurdities and falsehoods in their esteem, therefore they admitted the truth of the miracles.

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In the dialogue before referred to, the Marcionite expressly says, that Christ. had opened eyes of many that were blind.

SECTION XXV.

And of the principal Facts related concerning him.

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FROM all these testimonies, and from the arguments alleged by Tertullian as here represented, as also from others which he introduces to prove the excellency and worth of man, and the certainty of his being a creature of the supreme God, it appears that the Marcionites believed the whole history of our Saviour's appearance in a human form, and of his death on the cross. They also believed that he was crucified between two malefactors. But the circumstance of his garments being divided by the soldiers, was expunged by Marcion from his gospel, because it was foretold by the Psalmist, Ps. xxii. 18. They moreover allowed the truth of the miraculous' earthquake and darkness at the time of his crucifixion. They acknowledged his having twelve apostles, and that one of them was a traitor. The truth of the appearance of Moses and Elias on the Mount was also assented to by them; and the reality of that voice from heaven which said, This is my beloved Son, hear him.

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a Non diceretur homo Christus sine carne.-Sicut nec Deus sine spiritu Dei, nec Dei filius sine Deo patre. Ita utriusque substantiæ census, hominem et Deum exibuit; hinc carneum, inde spiritalem, hinc infirmum, inde præfortem, hinc morientem inde viventem. Quæ proprietas conditionum, divinæ et humanæ virtutes spiritum Dei, passiones carnem hominis probaverunt. Si virtutes non sine spiritu, proinde et passiones non sine carne. Si caro cum passionibus ficta, et spiritus ergo cum virtutibus falsus, &c. De Car. Chris. c. 5. p. 362. A. B.

b Caro nec caro, homo nec homo: proinde Deus Christus, nec Deus. Cur enim non etiam Dei phantasma portaverit. An credam ei de interiore substantiâ, qui sit de exteriore frustratus?—Jam nunc quum, mendacium deprehenditur Christi caro, sequitur ut et omnia, quæ per carnem Christi gesta sunt, mendacio gesta sunt; congressus, contactus, convictus, ipse quoque virtutes. Si enim tangendo aliquem liberavit a vitio, vel tactus ab aliquo, quod corporaliter actum est, non potest vere actum credi sine corporis ipsius veritate. Putativus habitus, putativus actus: imaginarius operator, imaginariæ operæ. Adv. Mar. Lib. 3. 8. p. 483. C. D.

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• Ο δε κύριος ήμων, αγαθος ων, πολλων τυφλων ήνοιξεν οφJaues. Dia. Con. Mar. sec. 1. p. 29. fin.

d Postremo te tibi circumfer; intus et foris considera hominem. Placebit tibi vel hoc opus Dei nostri, quod tuus dominus ille Deus melior adamavit: propter quem in hæc pauperrima elementa de tertio celo descendere laboravit :

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Ecce autem et elementa concutiuntur, Dominus enim patiebatur ipsorum. Cæterum, adversario læso, cœlum luminibus floruisset, magis sol radiis insultâsset, magis dies stetisset, libenter spectans pendentem in patibulo Christum Marcionis. Ib. D.

g Væ, ait, per quem traditur filius hominis! Ergo jam væ ́ constat imprecationis et comminationis inclamationem intelligendam, et irato et offenso deputandam, nisi si Judas impune erat tantum sceleris relaturus. Porro, si sciens passus est hominem, quem ipse comitatui suo asciverat, in tantum scelus ruere, &c. Ibid. Lib. 4. c 41. p. 571. D. Vid. Dia. Cont. Marc. sec. 1. p. 8. πρωτες απέςειλεν ιβ.

b Nam et hoc vel maxime erubescere debuisti, quod illum cum Möyse et Eliâ in secessu montis conspici pateris, quorum destructor advenerat. Hoc scilicet intelligi voluit vox illa de cœlo, Hic est filius meus dilectus; hunc audite. Id est, non Möysem jam et Heliam. Ergo sufficiebat vox sola sine ostentatione Möysi et Helix. Ibid. L. 4. c. 22. p. 556. D.

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SECTION XXVI.

The Manners of the Marcionites were virtuous, and they had many Martyrs.

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WITH respect to the manners of the Marcionites, they are not charged by their adversaries with being vicious; for Tertullian, in the very place where he is upbraiding them with that tenet of theirs which represents God as not the object of fear, shews, from his way of arguing with them, that they had a respect to the will of God, and were desirous of obtaining his favour as the greatest good.

The whole drift of his reasoning takes it for granted, that they did not comply with the vicious pursuits of the heathens, but, like other Christians, avoided being present at the savage spectacles of the circus, and the licentious games of the theatre; and did not allow themselves in indulging carnal desires, though their adversaries said that their principles led directly to the gratifying them.

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In short, it is evident that these people were in general strictly virtuous; that they dreaded sin as the greatest evil, and had such a real regard for Christ, as to undergo martyrdom rather than offer incense to idols. They seem indeed to have had a great number of martyrs. Asterius Urbanus, or some other ancient author, who wrote against the Montanists about the year of Christ 232, in answer to their boasts of the number of their martyrs, observes, that the Marcionites and other heretics were known to have had a great many Martyrs. This passage is given us by Eusebius without being contradicted; which makes it probable that this was really the case. Clemens Alexandrinus also blames some heretics, who from his expressions, appear to be Marcionites, for offering themselves to martyrdom in a foolish and rash manner.

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SECTION XXVII.

They contemned Marriage, and highly extolled Virginity.

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In some parts of their conduct indeed they were superstitiously scrupulous; such as in many cases in contemning, and in some in absolutely forbidding, marriage; and in advising and passing high encomiums upon virginity. On this account Jerom often ranks Marcion with Tatian, Mani, and other Encratites, who rejected marriage. They seem to have considered

Age itaque, qui Deum non times quasi bonum, quid non in omnem libidinem ebullis? summum, quod sciam, fructum vitæ omnibus qui Deum non timent: Quid non frequentas tam solennes voluptates circi furentis, et caveæ sævientis, et scenæ lascivientis? Quid non et in persecutionibus statim, oblatâ acerrâ, animam negatione lucraris? Absit, inquis, absit. Ergo jam times delictum; et timendo probâsti illum timeri, qui prohibet delictum. Aliud est, si, quem non times, observas. Adv. Mar. Lib. 1. c. 27. p. 451. A. See also what follows to the end of the chap.

- Και γαρ των άλλων αίρεσεων τινες πλείσες όσες έχεσι μαρτυρας και πρωτοι γε οἱ απο της Μαρκίωνος αίρεσεως Μαρκιωνιςαι καλεμενοι, πλείσες όσες εχειν Χρισε μαρτυρας λεγε ow. Apud Euseb. Lib. 5. c. 16. p. 182. D.

• Λεγομεν δε και ήμεις τες επιπηδήσαντες τῳ θανάτῳ, εισι γαρ τινες εκ ήμέτεροι, μονο το ονοματος κοινωνοι, οι δη αυτές παραδίδοντες σπευδέσι, τη προς τον δημιεργον απεχθειᾳ οἱ adio JavaTBYTES. Strom. Lib. 4. p. 481. C.

d Sequitur de nuptiis congredi, quas Marcion constantior Apostolo prohibet. Etenim Apostolus, etsi bonum continentiæ præfert, tamen conjugium et contrahi permittit, et usui esse. Et magis retineri quam disjungi suadet. Marcion,

totum connubium auferens, &c. Adv. Mar. L. 4. c. 7. p. 588. B. C. Vid. etiam. Lib. 1. c. 29. p. 452. A. Si nec ipsi Marcionitæ feminas appetunt. Ibid. c. 8. p. 590. B.

e Unde jam dicam Deum Marcionis, cum matrimonium, ut malum et impudicitiæ negotium, reprobat, adversus ipsam facere sanctitatem cui videtur studere. Ibid. L. 1. c. 30. p. 452. C. See also 1. 5. c. 15. p. 605. A. B. Where Tertullian draws an argument against them, for forbidding marriage, from 1 Thess. iv. 3. because the apostle there doth not command us to abstain from marriage, but from fornication.

* Παρ' αυτῳ δε τῳ Μαρκιωνι και παρθενια κηρύσσεται. Ερί. Hær. 42. No. 3. p. 304. A.

8 Neque enim nos, Marcionis et Manichæi dogma sectantes, nuptiis detrahimus. Nec, Tatiani principis Encratitarum errore decepti, omnem coitum spurcum putamus, qui non solum nuptias, sed cibos quoque quos Deus creavit ad utendum, damnat et reprobat. Ad. Pamm. Ep. 30. [al. 50.] T. 4. p. 230. in.

b Quis enim tam castrator carnis castor, quam qui nuptias abstulit. Adv. Mar. Lib. 1. cap. 1. p. 430. D. Timotheum instruens, nuptiarum quoque interdictores suggillat. Ita instituunt Marcion et Apelles ejus secutor De Præsic. 30. p. 243.

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the connubial state not merely as less perfect, but even as sinful, impure and odious, in the eyes of their God; whom they called a hater of marriage. If Tertullian has not misrepresented them, they appear to have admitted none to baptism but unmarried persons, or such as promised to live as unmarried in the marriage state.

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Clement supposeth them to abstain from marriage that they might not people the world of the Creator; which is a reason similar to that which he assigns, for their offering themselves. voluntarily to martyrdom, viz. out of hatred to the Creator. Somewhat like this is a hint in Tertullian, where he says that none were admitted to baptism, or the eucharist, unless they had taken an oath against having any children, as if they meant it against the Creator. Though, as Clement observes, 'whatever hatred they bore to him, they partook of his food, and breathed his air.

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SECTION XXVIII.

They fasted on the Sabbath.

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ANOTHER of their institutions was fasting, especially on the sabbath or seventh day, which had been a day of rest to the Creator, or God of the Jews, whom they despised. This day therefore they kept as a fast, because they were inclined to do every thing contrary to what would shew the least respect for him.

SECTION XXIX.

They celebrated Baptism and the Eucharist, but were somewhat irregular in the Administration.

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THEY kept up the ordinances of baptism and the eucharist, as appears from the last passagé of Epiphanius, and from several of the foregoing quotations out of Tertullian and others. Though they were somewhat irregular in the administration, permitting women to baptize, and using only water in the cup.

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Epiphanius also blames them for celebrating the eucharist in the presence of catechumens,

D. See also Adv. Mar. Lib. 4. c. 34. p. 558. D. et c. 17. p. 528. A. Deum suum intuens detestatorem nuptiarum. Adv. Mar. L. 4. c 29. p. 552. A.

a Jam nunc Deus Marcionis, qui connubium adversatur, quomodo videri potest parvulorum dilector, quorum tota causa connubium est? Qui semen odit, fructum quoque exsecretur necesse est. Næ ille sævior habendus Ægyptio rege. Nam Pharao educari non sinebat infantes; ille nec nasci, auferens vitam illis etiam decem mensium. Adv. Mar. L. 4. c. 23. p. 540. A.

Non tinguitur apud illum caro, nisi virgo, nisi vidua, nisi cœlebs, nisi divortio baptisma mercata, quasi non etiam spadonibus ex nuptiis nata. Sine dubio ex damnatione conjugii institutio ista constabit. Ibid. L. 1. c. 29. p. 451. D. Nec alibi conjunctos ad sacramentum baptismatis et eucharistiæ admittens, nisi inter se conjuraverint adversus fructum nuptiarum, ut adversus ipsum creatorem. Ibid. Lib. 4. c. 34. p. 558. B. Nuptias non conjungit; conjunctas non admittit: neminem tinguit nisi cœlibem aut spadonem. Morti aut repudio baptisma servat. Ibid. Lib. 4. c. 11. p. 516. B.

• Αλλα οι μεν απο Μαρκίωνος- -μη βελομενοι τον κοσμον τον ύπο το δημιεργο γενόμενον συμπλήρων, απέχεσθαι γάμε Beλovra. Strom. L. 3. p. 431. B.

d Vid. note (3.) No. 14. p. 2. Strom. 1. 4. P. 481. C. • Vid. supra note b.

* Ει και μη γαμειν εθέλεσιν, αλλα τροφαις χρωνται ταις

κτίσαις, και τον αέρα το δημιεργο αναπνευσιν. Strom. Lib. 3. p. 431. C. D.

8 Sed et Marcionem designat et Tatianum, et cæteros hæreticos, qui abstinentiam indicunt perpetuam. Hieron. ad Jovin. L. 2. Tom. 4. p. 210. in.

" Νήσειαν δε και το σαββατον κηρύτίει—ύδατι δε έτος εν τοις μυστηρίοις χρηται. το σαββατον δε νηςεύει δια τοιαύτην αιτίαν, επειδαν, φησι, το Θε8 των Ιεδαίων εσιν ή αναπαυσις τε πεποιηκοτος τον κοσμον, και εν τῇ ἑβδομη ήμερα αναπαυσαμενο ἡμεις νηςεύομεν ταύτην, ίνα μη το καθήκον τ8 Θε8 των Ιεδαίων Epyalwμeda. Epiph. Hær. 42. No. 3. p. 304. A. B.

Cui enim rei baptisma quoque apud eum exigitur.Signat igitur hominem nunquam apud se resignatum. Lavat hominem, nunquam apud se coinquinatum; et in hoc totum salutis sacramentum, mergit carnem extorrem salutis. Adv. Mar. L. 1. c. 28. p 451. C. D. Non putem impudentiorem, quam qui in alienâ aquâ alii Deo tinguitur.Super alienum panem alii Deo gratiarum actionibus fungitur. Ibid. Lib. 1. c. 23. p. 447. C.

* Δίδωσι και επιτροπην γυναιξί βαπτισμα διδοναι. Εpiph. Hær. 42. No. 4. p. 305. B. 1 Vide supra note ".

m Μυσηρία δε δηθεν παρ' αυτῷ επιτελείται, των κατηχε μενων ὁρώντων. Hær. 42. No. 3. p. 304. B. Παρ' αυτοίς γαρ παντα χλυης εμπλεα· και εδεν ἕτερον, όποτε και τα μυστήρια ενωπιον κατηχεμένων επιτελείν τολμωσιν. Ibid. No. 4. p. 305. B.

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and represents them as repeating baptism several times upon the same person, if he happened to commit any sin after he had had this rite administered to him. His meaning I suppose is, that those of them who had been guilty of great crimes, were restored by repentance and baptism.

SECTION XXX.

They had Churches for stated public Worship.

FROM these passages it might be strongly argued that they had churches, in which they per formed the various parts of public worship. The matter however is evident from the testimony of several ancient authors, particularly Tertullian, from whom I shall give some passages at the bottom of the page, which fully ascertain this point.

SECTION XXXI.

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Marcion rejected the Old Testament.

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SOME little notice has several times been already taken of the parts of scripture which Marcion received, and of those parts also which he rejected. The Old Testament was altogether set aside by him, as proceeding from the Creator, who was, in his estimation, void of goodness, and the author of all that sin and misery which is in the world. His followers moreover argued, that the law and the gospel could not come from the same being, because there are, in their opinion, several things contained in the former inconsistent with many in the latter. They said the Creator is represented as ignorant, or imperfect, in knowledge, when he called to Adam' and asked where he was. That he is mutable in having contradictory commands; and inconstant because he is said to have repented that he made Saul king, and also that he created man:: all of whom in consequence of the wickedness which so generally prevailed, he destroyed; all except Noah and his family. Such punishment, according to them, manifested a change, and consequently an imperfection in the divine mind, as well as a deficiency in goodness. They also argued from Is. xlv. 7, where God says, "I make peace, and create evil," that this could not be the good or supreme God.

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• Ου μόνον δε παρ' αυτῳ ἐν λετρον διδοται, αλλά και έως τριων λετρων. ώσπερ πολλων ακηκοατοτ' επιτριων βαπτισμών εις άφεσιν αμαρτιων, ἵνα ει τις παραπεσεν εις το πρώτον, λαβη δευτερον μετανοήσας, και τριτον ὡσαύτως, εαν εν παραπ τωματι μετα το δεύτερον γενηται. Ibid. p. 304. Β. C. D.

Habet plane et illud (Evangelium) ecclesias, sed suas, tam posteras quam adulteras-Marcione scilicet conditore, vel aliquo de Marcionis examine. Faciunt favos vespæ: faciunt ecclesias et Marcionitæ. Adv. Mar. Lib. 4. c. 5. p. 505. C.

Quoniam ab ortu solis usque in occasum nomen meum glorificatum est in nationibus, et in omni loco sacrificium nomini meo offertur, et sacrificium mundum, gloriæ scilicet relatio, et benedictio, et laus, et hymni. Quæ omnia quum in te quoque deprehendantur, et signaculum frontium et ecclesiarum sacramenta, et munditiæ sacrificiorum, debes jam erumpere, uti dicas, spiritum creatoris tuo Christo prophetâsse. Ad. Mar Lib. 3 c. 22. p. 447. D Confer. Lib 4. c. 1. p. 502. B. c Vol. i. p. 367, 419 421, 423, 424, 430, 431, 563,

&c.

4 ΜΑΡΚ· ταις γαρ Ιεδαϊκαις φωναις 8 πείθομαι, και γαρ αλλά είσι Θες — Ου γαρ υπακεω ετε νόμῳ ετε προφηταις. Dia. con. Mm. see. 2 p. 54.

ΜΑΡΚ. Ημεις προφητας και νομον 3 δεχόμεθα δε γαρ EIDI TO YμETELY DE8 Ibid sec. 2. p. 57.

e See several passages from the foregoing dialogue against the Marcionites inserted at large, sec. 14. p. 598. note .

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· ΜΕΓ. Ὁ Δημιεργος εδε ᾔδει πε εστιν ὁ Αδαμ, λέγων, πε E; Dia. adv. Mar. sec. 1. p. 27. Jam nunc ut omnia ejusmodi expediam, ad cæteras pusillitates et infirmitates et incongruentias, interpretandas purgandasque pertendam. Inclamat Deus, Adam ubi es? Scilicet ignorans ubi esset: et causato nuditatis pudore, an de arbore gustâsset interrogat, scilicet incertus. Ter. adv. Mar. Lib. 2. c. 25. p. 474. D. or

380. 40.

Sic et in cæteris contrarietates præceptorum ei exprobras, ut mobili et instabili, prohibenti sabbatis operari; et jubenti arcam circumferri per dies octo; i. e. etiam sabbato in expugnatione civitatis Hiericho. Ad. Mar. Lib. 2. cap. 21. p. 469. D. 378 40.

Si et pœnitentiam apud illum prave interpretaris, quasi proinde mobilitate vel improvidentiâ, imo jam ex delicti recordatione poeniteat; quoniam quidem dixerit, pœnituit quod regem fecerim Saul. İbid. Lib. 2. c. 24. p. 471. B. 379. 41. * ΜΕΓ. Οὗτος κατ' ιδίαν εδημιέργησε τις ανθρωπος. Μεταμελούμαι γαρ, φησιν, ότι εποίησα τον ανθρωπον. Μετενόησεν εν κακες δημιεργήσας, και εθέλησεν τετες κατακείναι και από λεσαι. Ο εν αγαθος 8 συνεχώρησεν, αλλ' ηλέησε το γενος Twv av gwπw. Dia. ad Mar sec. 2. p. 49.

Ego sum qui condo mala, &c. Ecce ego emitto in vos mala, non pecca.ori sed ultoria, quorum satis diluimus infamiam. Ter ad Mar. Lib. 2. c. 24. p. 472. A. or 360. 13. De his Creator profitetur malis, quæ congruunt judici. Ibid.

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