present day, and also by the ancients. The other two epistles, however, are disputed. The opinions respecting the revelation are still greatly divided. But we shall, in due time, give a judgment on this point, also from the testimony of the ancients.

CHAPTER XXV.

The sacred Scriptures acknowledged as genuine, and those that

are not.

THIS appears also to be the proper place, to give a summary statement of the books of the New Testament already mentioned. And here, among the first, must be placed the holy quaternion of the gospels; these are followed by "The book of the Acts of the Apostles;" after this must be mentioned the epistles of Paul, which are followed by the acknowledged first Epistle of John, as also the first of Peter, to be admitted in like manner. After these, are to be placed, if proper, the Revelation of John, concerning which we shall offer the different opinions in due time. These, then, are acknowledged as genuine. Among the disputed books, although they are well known and approved by many, is reputed, that called the Epistle of James and Jude. Also the "Second Epistle of Peter," and those called "The Second and Third of John," whether they are of the evangelist or of some other of the same name. Among the spurious must be numbered, both the books called "The Acts of Paul," and that called "Pastor," and "The Revelation of Peter." Beside these, the books called "The Epistle of Barnabas," and what are called "The Institutions of the Apostles." Moreover, as I said before, if it should appear right, "The Revelation of John," which some, as before said, reject, but others rank among the genuine. But there are also some who number among these, the gospel according to the Hebrews, with which those of the Hebrews that have received Christ are particularly delighted. These may be said to be all concerning which there is any dispute. We have, however, necessarily subjoined here a catalogue

of these also, in order to distinguish those that are true, genuine, and well authenticated writings, from those others which are not only not imbodied in the canon, but likewise disputed, notwithstanding that they are recognized by most ecclesiastical writers. Thus we may have it in our power to know both these books, and those that are adduced by the heretics under the name of the apostles, such, viz., as compose the gospels of Peter, Thomas, and Matthew, and others beside them, or such as contain the Acts of the Apostles, by Andrew, and John, and others, of which no one of those writers in the ecclesiastical succession has condescended to make any mention in his works; and indeed, the character of the style itself is very different from that of the apostles, and the sentiments, and the purport of those things that are advanced in them, deviating as far as possible from sound orthodoxy, evidently proves they are the fictions of heretical men; whence they are to be ranked not only among the spurious writings, but are to be rejected as altogether absurd and impious. Let us now proceed to the continuation of our history.

CHAPTER XXVI.

Menander the impostor.

MENANDER, who succeeded Simon Magus, exhibited himself in his conduct an instrument of diabolical wickedness, not inferior to the former. He also, was a Samaritan, and having made no less progress in his impostures than his master, revelled in still more arrogant pretensions to miracles; saying that he was in truth the Saviour, once sent from the invisible worlds for the salvation of men; teaching also, that no one could overcome even the very angels that formed the heavens in any other way, than by being first initiated into the magic discipline imparted by him, and by the baptism conferred by him for this purpose. Of which, those who were deemed worthy would obtain perpetual immortality in this very life, being no more subject to death, but continuing here the same, would be exempt from old age, and be

in fact immortal. This account may be easily confirmed from Irenæus; but Justin, in the same place where he mentions Simeon, also adds the narrative respecting this one as follows: "But we know that Menander who was a Samaritan of the village Caparattaa, becoming a disciple of Simeon, and likewise stimulated by the dæmons, came to Antioch, and deceived many by his magic arts. He persuaded those that followed him, that they should never die. And there are now some of his followers that make a profession of the same thing. It was indeed, a diabolical artifice, by means of such impostors assuming the title of Christians, to evince so much zeal in defaming the great mystery of piety by magic arts, and to rend asunder by these means the doctrines of the church respecting the immortality of the soul, and the resurrection of the dead. Those, however, who called these their Saviours, fell away from solid hope.

CHAPTER XXVII.

The Heresy of the Ebionites.

THE spirit of wickedness, however, being unable to shake some in their love of Christ, and yet finding them susceptible of his impressions in other respects, brought them over to his purposes. These are properly called Ebionites by the ancients, as those who cherished low and mean opinions of Christ. For they considered him a plain and common man, and justified only by his advances in virtue, and that he was born of the Virgin Mary, by natural generation. With them the observance of the law was altogether necessary, as if they could not be saved, only by faith in Christ and a corresponding life. Others, however, besides these, but of the same name, indeed avoided the absurdity of the opinions maintained by the former, not denying that the Lord was born of the Virgin by the Holy Ghost, and yet in like

The word ebion, in Hebrew, signifying poor, seems to allude either to the opinions or the condition of this sect.

manner, not acknowledging his pre-existence, though he was God, the word and wisdom, they turned aside into the same irreligion, as with the former they evinced great zeal to observe the ritual service of the law. These, indeed, thought on the one hand that all the epistles of the apostles ought to be rejected, calling him an apostate from the law, but on the other, only using the gospel according to the Hebrews, they esteem the others as of but little value. They also observe the Sabbath and other discipline of the Jews, just like them, but on the other hand, they also celebrate the Lord's days very much like us, in commemoration of his resurrection. Whence, in consequence of such a course, they have also received their epithet, the name of Ebionites, exhibiting the poverty of their intellect. For it is thus that the Hebrews call a poor man.

CHAPTER XXVIII.

Cerinthus the Heresiarch.

ABOUT the same time, we have understood, appeared Cerinthus, the leader of another heresy. Caius, whose words we quoted above, in "The Disputation" attributed to him, writes thus respecting him : "But Cerinthus, by means of revelations which he pretended were written by a great apostle, also falsely pretended to wonderful things, as if they were showed him by angels, asserting, that after the resurrection there would be an earthly kingdom of Christ, and that the flesh, i. e. men, again inhabiting Jerusalem, would be subject to desires and pleasures. Being also an enemy to the divine Scriptures, with a view to deceive men, he said that there would be a space of a thousand years for celebrating nuptial festivals." Dionysius also, who obtained the episcopate of Alexandria in our day, in the second book "On Promises," where he says some things as if received by ancient tradition, makes mention of the same man, in these words: "But it is highly probable that Cerinthus, the same that established the heresy that bears his name, designedly

P

affixed the name (of John) to his own forgery. For one of the doctrines that he taught was, that Christ would have an earthly kingdom. And as he was a voluptuary, and altogether sensual, he conjectured that it would consist in those things that he craved in the gratification of appetite and lust; i. e. in eating, drinking, and marrying, or in such things whereby he supposed these sensual pleasures might be presented in more decent expressions; viz. in festivals, sacrifices, and the slaying of victims." Thus far Dionysius. But Irenæus, in his first book against heresies, adds certain false doctrines of the man, though kept more secret, and gives a history in his third book, that deserves to be recorded, as received by tradition from Polycarp. He says that John the apostle once entered a bath to wash; but ascertaining Cerinthus was within, he leaped out of the place, and fled from the door, not enduring to enter under the same roof with him, and exhorted those with him to do the same, saying, "let us flee, lest the bath fall in, as long as Cerinthus, that enemy of the truth, is within."

CHAPTER XXIX.

Nicolaus and his followers.

ABOUT this time, also, for a very short time, arose the heresy of those salled Nicolaites, of which also mention is made in the revelation of John. These boasted of Nicolaus as their founder, one of those deacons who with Stephen were appointed by the apostles to minister unto the poor. Clement of Alexandria, in the third book of his Stromata, relates the following respecting him, "Having a beautiful wife, and being reproached after the ascension of our Lord, with jealousy by the apostles, he conducted her into the midst of them, and permitted any one that wished to marry her. This they say was perfectly consistent with that expression of his, "that every one ought to abuse his own flesh." And thus those that adopted his heresy, following both