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Gnostics was rapid and extensive.36 They covered Asia and Egypt, established themselves in Rome, and sometimes penetrated into the provinces of the West. For the most part they arose in the second century, flourished during the third, and were suppressed in the fourth or fifth, by the prevalence of more fashionable controversies, and by the superior ascendant of the reigning power. Though they constantly disturbed the peace, and frequently disgraced the name, of religion, they contributed to assist rather than to retard the progress of Christianity. The Gentile converts, whose strongest objections and prejudices were directed against the law of Moses, could find admission into many Christian societies, which required not from their untutored mind any belief of an antecedent revelation. Their faith was insensibly fortified and enlarged, and the church was ultimately benefited by the conquests of its most inveterate enemies.37

But whatever difference of opinion might subsist between the Orthodox, the Ebionites, and the Gnostics, concerning the divinity or the obligation of the Mosiac law, they were all equally animated by the same exclusive zeal; and by the same abhorrence for idolatry, which had distinguished the Jews from the other nations of the ancient world. The philosopher, who considered the system of polytheism as a composition of human fraud and error, could disguise a smile of contempt under the mask of devotion, without apprehending that either the mockery, or the compliance, would expose him to the resentment of any invisible, or, as he conceived them, imaginary powers. But the established religions of Paganism. were seen by the primitive Christians in a much more odious

36 Faciunt favos et vespæ; faciunt ecclesias et Marcionitæ, is the strong expression of Tertullian, which I am obliged to quote from memory. In the time of Epiphanius (advers. Hæreses, p. 302) the Marcionites were very numerous in Italy, Syria, Egypt, Arabia, and

Persia.

37 Augustin is a memorable instance of this gradual progress from reason to faith. He was, during several years, engaged in the Maniehæan sect.

larity." The first Christians were acquainted with a number of sayings of Jesus Christ, which are not related in our Gospels, and indeed have never been written. Why might not St. Ignatius, who had lived with the apostles or their disciples, repeat in other words that which St. Luke has related, particularly at a time when, being in prison, he could have the Gospels at hand? Pearson, Vind. Ign. pp. 2, 9; p. 396, in tom. ii. Patres Apost. ed. Coteler. -G

and formidable light. It was the universal sentiment both of the church and of neretics, that the dæmons were the authors, the patrons, and the objects of idolatry,38 Those rebellious spirits who had been degraded from the rank of angels, and cast down into the infernal pit, were still permitted to roam upon earth, to torment the bodies, and to seduce the minds, of sinful men. The dæmons soon discovered and abused the natural propensity of the human heart towards devotion, and, artfully withdrawing the adoration of mankind from their Creator, they usurped the place and honors of the Supreme Deity. By the success of their malicious contrivances, they at once gratified their own vanity and revenge, and obtained the only comfort of which they were yet susceptible, the hope of involving the human species in the participation of their guilt and misery. It was confessed, or at least it was imagined, that they had distributed among themselves the most important characters of polytheism, one dæmon assuming the name and attributes of Jupiter, another of Esculapius, a third of Venus, and a fourth perhaps of Apollo; 39 and that, by the advantage of their long experience and aërial nature, they were enabled to execute, with sufficient skill and dignity, the parts which they had undertaken. They lurked in the tem ples, instituted festivals and sacrifices, invented fables, pronounced oracles, and were frequently allowed to perform miracles. The Christians, who, by the interposition of evil spirits, could so readily explain every præternatural appearance, were disposed and even desirous to admit the most extravagant fictions of the Pagan mythology. But the belief of the Christian was accompanied with horror. The most trifling mark of respect to the national worship he considered us a direct homage yielded to the dæmon, and as an act of rebellion against the majesty of God.

In consequence of this opinion, it was the first but arduous duty of a Christian to preserve himself pure and undefiled by the practice of idolatry. The religion of the nations was not merely a speculative doctrine professed in the schools or preached in the temples. The innumerable deities and rites

38 The unanimous sentiment of the primitive church is very clearly expiained by Justin Martyr, Apolog. Major, by Athenagoras, Legat e. 22, &c., and by Lactantius, Institut. Divin. ii. 14—19.

39 Tertullian (Apolog. c. 23) alleges the confession of the dæmon themselves as often as they were tormented by the Christian exorcists

of polytheism were closely interwoven with every circumstance of business or pleasure, of public or of private life; and it seemed impossible to escape the observance of them without, at the same time, renouncing the commerce of mankind, and all the offices and amusements of society.40 The important transactions of peace and war were prepared of concluded by solemn sacrifices, in which the magistrate, the senator, and the soldier, were obliged to preside or to participate. The public spectacles were an essential part of the cheerful devotion of the Pagans, and the gods were supposed to accept, as the most grateful offering, the games that the prince and people celebrated in honor of their peculiar festivals.42 The Christian, who with pious horror avoided the abomination of the circus or the theatre, found himself encom passed with infernal snares in every convivial entertainment, as often as his friends, invoking the hospitable deities, poured out libations to each other's happiness.4 43 When the bride, struggling with well-affected reluctance, was forced in hymenæal pomp over the threshold of her new habitation,44 or when the sad procession of the dead slowly moved towards the funeral pile; 45 the Christian, on these interesting occa

40 Tertullian has written a most severe treatise against idolatry, to caution his brethren against the hourly danger of incurring that guilt. Recogita sylvam, et quantæ latitant spinæ. De Corona Militis, c. 10.

The Roman senate was always held in a temple or consecrated place. (Aulus Gellius, xiv. 7.) Before they entered on business, every senator dropped some wine and frankincense on the altar. Sueton. in August. c. 35.

42 See Tertullian, De Spectaculis. This severe reformer shows no more indulgence to a tragedy of Euripides, than to a combat of gladiators. The dress of the actors particularly offends him. By the use of the lofty buskin, they impiously strive to add a cubit to their stature. c. 23.

43 The ancient practice of concluding the entertainment with libations, may be found in every classic. Socrates and Seneca, in their last moments, made a noble application of this custom. Postquam stagnum calidæ aquæ introiit, respergens proximos servorum, addità voce, libare se liquorem illum Jovi Liberatori. Tacit. Annal. xv. 64. 44 See the elegant but idolatrous hymn of Catullus, on the nuptials of Manlius and Julia. O Hymen, Hymenae Iö! Quis huic Deo compararier ausit ?

45 The ancient funerals (in those of Misenus and Pallas) are no less accurately described by Virgil, than they are illustrated by his commentator Servius. The pile itself was an altar, the flames were fed with the blood of victims, and all the assistants were sprinkled with lustral water.

sions, was compelled to desert the persons who were the dearest to him, rather than contract the guilt inherent to those im pious ceremonies. Every art and every trade that was in the 'east concerned in the framing or adorning of idols was polluted by the stain of idolatry; 46 a severe sentence, since it devoted to eternal misery the far greater part of the community, which is employed in the exercise of liberal or mechanic professions. If we cast our eyes over the numerous remains of antiquity, we shall perceive, that besides the immediate representations of the gods, and the holy instruments of their worship, the elegant forms and agreeable fictions consecrated by the imagination of the Greeks, were introduced as the richest ornaments of the houses, the dress, and the furniture of the Pagans.47 Even the arts of music and painting, of eloquence and poetry, flowed from the same impure origin. In the style of the fathers, Apollo and the Muses were the organs of the infernal spirit; Homer and Virgil were the most eminent of his servants; and the beautiful mythology which per vades and animates the compositions of their genius, is destined to celebrate the glory of the dæmons. Even the common language of Greece and Rome abounded with familiar but impious expressions, which the imprudent Christian might too carelessly utter, or too patiently hear.48

The dangerous temptations which on every side lurked in ambush to surprise the unguarded believer, assailed him with redoubled violence on the days of solemn festivals. So art fully were they framed and disposed throughout the year, that superstition always wore the appearance of pleasure, and

46 Tertullian de Idololatria, c. 11.*

47 See every part of Montfaucon's Antiquities. Even the reverses of the Greek and Roman coins were frequently of an idolatrous nature. Here indeed the scruples of the Christian were suspended by a stronger passion.t

48 Tertullian de Idololatria, c. 20, 21, 22. If a Pagan friend (on the occasion perhaps of sneezing) used the familiar expression of "Jupiter bless you," the Christian was obliged to protest against the livinity of Jupiter.

The exaggerated and declamatory opinions of Tertullian ought not o be taken as the general sentiment of the early Christians. Gibbon has oo often allowed himself to consider the peculiar notions of certain Fathers of the Church as inherent in Christianity. This is not accurate. - G.

All this scrupulous nicety is at variance with the decision of St. Paul about meat offered to idols, 1 Cor. x. 21-32. — M.

often of virtue 49 Some of the most sacred festivals .n the Roman ritual were destined to salute the new calends of January with vows of public and private felicity; to indulge the pious remembrance of the dead and living; to ascertain the inviolable bounds of property; to hail, on the return of spring, the genial powers of fecundity; to perpetuate the two memorable æras of Rome, the foundation of the city and that of the republic; and to restore, during the humane license of the Saturnalia, the primitive equality of mankind. Some idea may be conceived of the abhorrence of the Christians for such impious ceremonies, by the scrupulous delicacy which they displayed on a much less alarming occasion. On days of general festivity, it was the custom of the ancients to adorn their doors with lamps and with branches of laurel, and to crown their heads with a garland of flowers. This innocent and elegant practice might perhaps have been tolerated as a mere civil institution. But it most unluckily happened that the doors were under the protection of the household gods, that the laurel was sacred to the lover of Daphne, and that garlands of flowers, though frequently worn as a symbol either of joy or mourning, had been dedicated in their first origin to the service of superstition. The trembling Christians, who were persuaded in this instance to comply with the fashion of their country, and the commands of the magistrate, labored under the most gloomy apprehensions, from the reproaches of their own conscience, the censures of the church, and the denunciations of divine vengeance.50

49 Consult the most labored work of Ovid, his imperfect Fasti. He finished no more than the first six months of the year. The compilation of Macrobius is called the Saturnalia, but it is only a small part of the first book that bears any relation to the title.

50 Turtullian has composed a defence, or rather panegyric, of the rash action of a Christian soldier, who, by throwing away his crown of laurel, had exposed himself and his brethren to the most imminent danger. By the mention of the emperors, (Severus and Caracalla,) it is evident, notwithstanding the wishes of M. de Tillemont, that Tertullian composed his treatise De Coronâ long before he was engaged in the errors of the Montanists. See Mémoires Ecclesiastiques, tom. iii. p. 384.†

The soldier did not tear off his crown to throw it down with contempt; he did not even throw it away; he held it in his hand, while others wore it on their heads. Solus libero capite, ornamento in manu otioso. — G.

+ Tertullian does not expressly name the two emperors, Severus and Caracalla he speaks only of two emperors, and of a long peace which the

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