virtue, or restrain the impetuosity of passion. The Mosaic account of the creation and fall of man was treated with profane derision by the Gnostics, who would not listen with patience to the repose of the Deity after six days' labour, to the rib of Adam, the garden of Eden, the trees of life and of knowledge, the speaking serpent, the forbidden fruit, and the condemnation pronounced against human kind for the venial offence of their first progenitors (28). The God of Israel was impiously represented by the Gnostics, as a being liable to passion and to error, capricious in his favour, implacable in his resentment, meanly jealous of his superstitious worship, and confining his partial providence to a single people, and to this transitory life. In such a character they could discover none of the features of the wise and omnipotent Father of the universe (29). They allowed that the religion of the Jews was somewhat less criminal than the idolatry of the Gentiles; but it was their fundamental doctrine, that the Christ whom they adored as the first and brightest emanation of the Deity, appeared upon earth to rescue mankind from their various errors and to reveal a new "system of truth and perfection. The most learned of the fathers, by a very singular condescension, have imprudently admitted the sophistry of the Gnostics.† Acknowledging that the literal sense is repugnant to every principle of faith as well as reason, they deem themselves secure and invulnerable behind the ample veil of sallegory, which they carefully spread over every tender part of the -Mosaic dispensation (30). progress, and It has been remarked with more ingenuity than truth, that the Their sects, virgin purity of the church was never violated by schism or heresy influence. before the reign of Trajan or Hadrian, about one hundred years after the death of Christ (31). We may observe with much more propriety, that, during that period, the disciples of the Messiah were (28) Dr. Burnet (Archæologia, l. ii. c. 7.) has discussed the first chapters of Genesis with too much wit and freedom. * (29) The milder Gnostics considered Jehovah, the Creator, as a Being of a mixed nature between God and the Dæmon. Others confounded him with the evil principle. Consult the second century of the general history of Mosheim, which gives a very distinct, though concise, account of their strange opinions on this subject. (30) See Beausobre, Hist. du Manich. I. i. c. 4. (31) Hegesippus, ap. Euseb. 1. iii. 32. iv. 22. Origen and St. Augustin were among which it was promulgated; if they had done * Dr. Burnet has apologised for the levity with which he had conducted some of his arguments by the excuse that he wrote in a learned language for scholars alone, not for the vulgar. Whatever may be thought of his success in tracing an Eastern allegory in the first chapters of Genesis, his other works prove him to have been The assertion of Hegesippus is not so positive; a man of great genius, and of sincere piety. M. it is sufficient to read the whole passage in EuseThe Gnostics, and the historian who has bius, to see that the former part is modified by stated these plausible objections with so much the latter. Hegesippus adds, that up to this peforce as almost to make them his own, would riod the church had remained pure and immacuhave shown a more considerate and not less late as a virgin. Those who laboured to corrupt reasonable philosophy, if they had considered the the doctrines of the Gospel worked as yet in religion of Moses with reference to the age in obscurity.-G. indulged in a freer latitude both of faith and practice, than has ever been allowed in succeeding ages. As the terms of communion were insensibly narrowed, and the spiritual authority of the prevailing party was exercised with increasing severity, many of its most respectable adherents, who were called upon to renounce, were provoked to assert their private opinions, to pursue the consequences of their mistaken principles, and openly to erect the standard of rebellion against the unity of the church. The Gnostics were distinguished as the most polite, the most learned, and the most wealthy of the Christian name; and that general appellation, which expressed a superiority of knowledge, was either assumed by their own pride, or ironically bestowed by the envy of their adversaries. They were almost without exception of the race of the Gentiles, and their principal founders seem to have been natives of Syria or Egypt, where the warmth of the climate disposes both the mind and the body to indolent and contemplative devotion. The Gnostics blended with the faith of Christ many sublime but obscure tenets, which they derived from oriental philosophy, and even from the religion of Zoroaster, concerning the eternity of matter, the existence of two principles, and the mysterious hierarchy of the invisible world (32). As soon as they launched out into that vast abyss, they delivered themselves to the guidance of a disordered imagination; and as the paths of error are various and infinite, the Gnostics were imperceptibly divided into more than fifty particular sects (33), of whom the most celebrated appear to have been the Basilidians, the Valentinians, the Marcionites, and, in a still later period, the Manichæans. Each of these sects could boast of its bishops and congregations, of its doctors and martyrs (34); and, instead of the four gospels adopted by the church,† the heretics produced a multitude of histories, in which the actions and discourses of Christ and of his apostles were adapted to their respective tenets (35). The success of the (32) In the account of the Gnostics of the second and third centuries, Mosheim is ingenious and -candid; Le Clerc dull, but exact; Beausobre almost always an apologist; and it is much to be feared that the primitive fathers are very frequently calumniators.* (33) See the catalogues of Irenæus and Epiphanius. It must indeed be allowed, that those writers were inclined to multiply the number of sects which opposed the unity of the church. (34) Eusebius, 1. iv. c. 15. Sozomen, 1. ii. c. 32. See in Bayle, in the article of Marcion, a curious detail of a dispute on that subject. It should seem that some of the Gnostics (the Basili dians) declined, and even refused, the honour of martyrdom. Their reasons were singular and abstruse. See Mosheim, p. 539. (35) See a very remarkable passage of Origen (Proem. ad Lucam.). That indefatigable writer, who had consumed his life in the study of the Scriptures, relies for their authenticity on the inspired authority of the church. It was impossible that the Gnostics could receive our present gospels, many parts of which (particularly in the resurrection of Christ) are directly, and as it might seem designedly, pointed against their favourite tenets. It is therefore somewhat singular that Ignatius (Epist. ad Smyrn. Patr. Apostol. tom. ii. p. 34.) should choose to employ a vague and doubtful tradition, instead of quoting the certain testimony of the evangelists. *The Histoire du Gnosticisme of M. Matter, is at once the fairest and most complete account of these sects.-M. M. Hahn has restored the Marcionite Gospel with great ingenuity. His work is reprinted in Thilo. Codex. Apoc. Nov. Test. vol. i. — M. Bishop Pearson has attempted very happily to explain this "singularity." The first Chris 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, or 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). considered as But whatever difference of opinion might subsist between the The dæmons Orthodox, the Ebionites, and the Gnostics, concerning the divinity the gods of or the obligation of the Mosaic law, they were all equally animated antiquity. 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 and formidable light. It was the universal sentiment both of the church and of heretics, 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 honours of the (36) Faciunt favos et vespae; faciunt ecclesias et Marcionitae, 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 Manichæan sect. (38) The unanimous sentiment of the primitive church is very clearly explained by Justin Martyr, Apolog. Major, by Athenagoras Legat. c. 22, &c.; and by Lactantius, Institut. Divin. ii. 14-19. tians 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, particu- Abhorrence of the Christians for idolatry. Ceremonies. 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 temples, 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 as 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 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 or concluded by solemn sacrifices, in which the magistrate, the senator, and the soldier, were obliged to preside or to participate (41). 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 honour of their peculiar festivals (42). The Christian, who with pious horror avoided the abomination of the circus or the theatre, found himself encompassed with infernal (39) Tertullian (Apolog. c. 23.) alleges the confession of the Dæmons themselves as often as they were tormented by the Christian exorcists. (40) Tertullian has written a most severe treatise against idolatry, to caution his brethren again st the hourly danger of incurring that guilt. Recogita sylvam, et quantæ latitant spinæ. De Corona Militis, c. 10. (41) The Roman senate was always held in a temple or consecrated place (Aulus Gellius, xiv. 7.). Before they entered on business, every senator dropt 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. snares in every convivial entertainment, as often as his friends, invoking the hospitable deities, poured out libations to each other's happiness (43). When the bride, struggling with well-affected reluctance, was forced in hymenaal 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 occasions, 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 least 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 elequence 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 pervades 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). Arts. The dangerous temptations which on every side lurked in ambush Festivals. to surprise the unguarded believer, assailed him with redoubled (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, addita voce, libare se liquo rem 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 Io! 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. (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.† (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 divinity of Jupiter. *The exaggerated and declamatory opinions of Tertullian ought not to be taken as the general sentiment of the early Christians. Gibbon has too often allowed himself to consider the peculiar notions of certain Fathers of the Church as inhe rent 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. to 32.-M. |
