XV. CHA P. as the paths of error are various and infinite, the Gnostics were imperceptibly divided into more than fifty particular sects *, 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 †, 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. The success of the Gnostics was rapid and extensive §. They covered Asia and Egypt, established themselves in Rome, and sometimes pene 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. Eusebius. 1. iv. c. 15. Sozomen, l. 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 Basilidians) declined, and even refused the honour of martyrdom. Their reasons were singular and abstruse. See Mosheim, p. 359. See a very remarkable passage of Origen (Proem. ad Lucan.) 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 chuse to employ a vague and doubtful tradition, instead of quoting the certain testimony of the evangelists. § Faciunt favos et vespa; faciunt ecclesias et Marcionitæ, is the strong expression of Tertullian, which I am obliged to quote from memory. In the time of Epiphanius (advers. Hareses. p. 302.) the Marcionites were very numerous in Italy, Syria, Egypt, Arabia, and Persia, XV. penetrated into the provinces of the West. For c h a p. 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 *. But whatever difference of opinion might sub- The dasist between the Orthodox, the Ebionites, and mons con sidered as the Gnostics, concerning the divinity or the obli- the gods gation of the Mosaic law, they were all equally quity of antianimated 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, * Augustin is a memorable instance of this gradual progress from reason to faith. He was, during several years, engaged in the Manichæan sect. CHA P. compliance would expose him to the resentment XV. 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 *. 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 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 Æsculapius, a third of Venus, and a fourth perhaps of Apollo t; and that, by the advantage * 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. Tertullian (Apolog. c. 23.) alleges the confession of the Dæmons themselves as often as they were tormented by the Christian exorcsits. XV. advantage of their long experience and aërial C HA P., 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. rence of idolatry. In consequence of this opinion, it was the first Abhorbut arduous duty of a Christian to preserve him- the Chrisself pure and undefiled by the practice of ido- tians for latry. 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 *. The important CeremoVOL. II. transactions nies. U *Tertullian has written a most severe treatise against ido latry, to caution his brethren against the hourly danger of incurring that guilt. Recogita sylvam, et quantæ latitant spinæ De Corona Militis, c. 10. XV. CHA P. 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 *. 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 †. The Christian, who with pious horror avoided the abomination of the circus or the theatre, found himself encompassed with infernal snares in every convivial entertainment, as often as his friends, invoking the hospitable deities, poured out libations to each other's happiness ‡. When the bride, struggling with well-affected reluctance, was forced in hymenaal pomp over the threshold of her new habitation |, or when the sad 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. See Tertullian, De Spectaculis. This severe reformer shews 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. 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. e. Postquam stagnum calidæ acquæ introiit, respergens proximos servorum, additâ voce, libare se liquorem illum Jovi Liberatori. Tacit. Annal. xv. 64. See the elegant but idolatrous hymn of Catullus, on the nuptials of Manlius and Julian. O Hymen, Hymenæe iö! Quis huic Deo comparare ausit? |