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Apelles, and some others, made in their copies, in order to suit them to their several opinions, must have put the catholic Christians early upon their guard, and induced them to preserve, with the greatest care, their copies genuine and entire, in order to shew the falsity of those notions which their opposers had embraced, and the sinister arts they made use of, by corrupting and mutilating the sacred writings, the better to conceal the erroneousness of their opinions, and their inconsistency with the genuine dictates of Divine revelation. A practice thus represented as base in their opponents, and continually held up to public view in all their treatises against heretics as most vile, they themselves would be sure to avoid with the greatest caution. Secondly, The many heretics which we now hear of, and the number and variety of divisions which there were of old among Christians, may serve to satisfy us that the religion of Jesus had made great progress in the world. Besides the more regular and orthodox professors, there were divers others who made a shift to form societies, and to create trouble to the main body of Christians. This may convince us, that altogether they must amount to a very great number. At the same time, this diversity of opinion is so far from overthrowing the truth of the Christian religion, that it greatly confirms it. For it is to be observed, that all these, though cordially hating one another on account of their mutual opposition, and though differing from each other in a multitude of more minute circumstances, still agreed in the main points, as is very apparent from several preceding articles.

SECTION XV.

Curiosity and an Inquisitiveness of Mind were Dispositions frequently indulged by Heretics.

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HERETICS were in the general men of a curious and inquisitive turn of mind, and greatly indulged this disposition, which led them to speculate upon many points of doctrine, concerning which the scriptures had afforded little or no light; which however, according to the philosophy then in vogue, and with which their minds were but too deeply tinctured, were esteemed matters of importance, and points that would lead them to many curious and sublime speculations. By giving way to these they imbibed a set of notions which were dignified with the name of wisdom, and which they regarded as true: and unhappily set about engrafting these on the religion of Jesus, to which they were by no means suitable. When the scriptures were in some cases plainly inconsistent with these notions, they were for making them yield to their philosophical opinions. Thus the simplicity of truth was banished, and endless divisions arose. Though in many cases their curiosity and inquisitiveness were carried to an improper extent; yet they set out with just views in order to have a rational and firm foundation for their faith: and they called upon the catholic Christians to examine, that they might also be well established in their belief. This is testified by Tertullian in a great variety of places.

* Hæ sunt doctrinæ hominum et dæmoniorum, prurientibus auribus natæ de ingenio sapientiæ secularis, quam Dominus stultitiam vocans, stulta mundi in confusionem etiam philosophiæ ipsius elegit. Ea est enim materia sapientiæ secularis, temeraria interpres divinæ naturæ et dispositionis. Ipsæ denique hæreses a philosophiâ subornantur. Inde æones et formæ, nescio quæ, et trinitas hominis apud Valentiuum, &c. Ter. De Pr. H. c. vii. p. 232. D. Fran. p. 203. Vid. sup. p. 526, note 8.

This will plainly appear hereafter in the instance of Marcion, and some others, who rejected many particular passages in the New Testament, as well as three of the gospels, and the whole Old Testament, in order the better to establish their peculiarities.

c Cum enim quærunt adhuc, nondum tenent: cum autem non tenent, nondum crediderunt: cum autem nondum crediderunt, non sunt Christiani. At cum tenent quidem et credunt, quærendum tamen dicunt, ut defendant: antequam defendant, negant quod credunt; confitentes se nondum credidisse, dum quærunt. De Pr. Hær. c. xiv p. 236. B. Fran.

VOL. IV.

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205. Cæterum si quia et alia tanta ab aliis sunt instituta, propterea in tantum quærere debemus, in quantum possumus invenire, semper quæremus, et nunquam omnino credemus. Ubi enim erit finis quærendi? Ubi statio credendi? Ubi expunctio inveniendi? Apud Marcionem? Sed et Valentinos proponit, Quærite et invenietis. Apud Valentinum? Sed et Apelles hac me pronuntiatione pulsabit, et Ebion, et Simon, et omnes ordine non habent aliud, quo se mihi insinuantes me sibi addicant. Ibid. cap. x. p. 234. C. D. Fran. 204. Venio itaque ad illum articulum, quem et nostri prætendunt ad ineundam curiositatem, et hæretici inculcant ad importandam scrupulositatem. Scriptum est, inquiunt, 'Quærite et invenietis.' Ibid. c. viii. p. 233. B. Fran. 203. Notata sunt etiam commercia hæreticorum cum magis quampluribus, cum circulatoribus, cum astrologis, cum philosophis, curiositati scilicet deditis. Quærite et invenietis,' ubique meminerunt. Ibid. c. xliii. p. 248. B. Fran. 213. Nam et mathematici plurimum Marcionita; nec hoc erubescentes de ipsis etiam stellis vivere creatoris. Adv. Mar. 1. i. c. xviii. 442. B. Fran. 358.

3 Y

The catholics said that they likewise were for inquiry and examination into the foundation of their faith. But when once they had received the Christian religion as coming from God, they thought they ought to be satisfied, and to suppress all further inquiries; because it did not appear to them a right method to mix philosophical speculations with the plain facts and important discoveries of the gospel.

SECTION XVI.

Heretics were not in general solicitous about little Matters, and were moderate towards those who differed from them.

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THINGS which related to external order and church discipline were not the things which greatly drew the attention of those called heretics; they regarded these as matters of rather a trifling nature; such, for instance, as not keeping up regular orders and different classes among the several members of the churches; such as admitting catechumens to be present while the Lord's supper was administering, and permitting even heathens to remain in their churches while these religious services were carrying on. This, it should seem, was contrary to the custom of the catholic Christians. They also formed churches, each according to his own plan, both as to discipline and doctrine and this variety the catholics unreasonably objected to as a mark of error; forgetting that the very same arguments which they used against the heathens might be retorted upon themselves with equal force by the heretics. They however bear witness to the moderation and charity which these people manifested in their religious differences with each other; whilst they ascribe this good temper, very uncharitably, to their desire of making an united opposition to the truth.

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a Omnibus dictum sit, Quærite et invenietis'. -Sed in primis hoc propono, unum utique et certum aliquid institutum esse a Christo, quod credere omni modo debeant nationes, et idcirco quærere, ut possint, cum invenerint, credere. Unius porro et certi instituti infinita inquisitio non potest esse: quærendum est donec invenias, et credendum ubi inveneris; et nihil amplius nisi custodiendum quod credidisti; dum hoc insuper credis, aliud non esse credendum, ideoque nec requirendum, cum id inveneris et credideris, quod ab eo institutum est, qui non aliud tibi mandat inquirendum, quam quod institituit. De Pr. Hær. c. ix. p. 234. Fr. 204. Nobis curiositate opus non est post Christum Jesum, nec inquisitione post evangelium. Cum credimus nihil desideramus ultra credere. Hoc enim prius credimus, non esse quod ultra credere debeainus. Ibid. c. viii. p. 233. Fran. 203. Fides in regulâ posita est- -Cedat curiositas fidei, cedat gloria saluti. Certe aut non obstrepant, aut quiescant. Adversus regulam nihil scire, omuia scire est. Ib. c. xiv. p. 236. Fr. 205.

b Non omittam ipsius etiam conversationis hæreticæ descriptionem, quam futilis, quam terrena, quam humana sit; sine gravitate, sine auctoritate, sine disciplinâ, ut fidei suæ congruens. In primis quis catechumenus, quis fidelis, incertum est. Pariter adeunt, pariter audiunt, pariter orant. Ter. De Pr. Hær. cap. xli. p. 247. Fran. 213.

Nunc neophytos conlocant, nunc seculo obstrictos, nunc apostatas nostros, ut gloriâ eos obligent, quia veritate non possunt. Nusquam facilius proficitur, quam in castris rebellium, ubi ipsum esse illic promereri est. Itaque alius hodie episcopus, cras alius: hodie diaconus, qui cras lector: hodie presbyter, qui cras laïcus. Nam et laïcis sacerdotalia munera

Injungunt. Ibid. Simplicitatem volunt esse prostrationem
disciplinæ, cujus penes nos curam lenocinium vocant. Ibid.
• Μυςηρια δη δηθεν παρ' αυτω επιτελείται των κατηχεμένων
ipwvTwv. Epipha. Hær. xlii. n. iii. p. 304. B.

Etiam ethnici si supervenerint, sanctum canibus, et porcis margaritas, licet non veras, jactabunt. Ter. De Pr. H. cap. xli. p. 247. Fran. 213.

f Cæterum nec suis præsidibus reverentiam noverunt—A regulis suis variant inter se, dum unusquisque proinde suo arbitrio modulatur quæ accepit, quemadmodum de arbitrio suo ea composuit ille qui tradidit-Idem licuit Valentinianis quod Valentino, idem Marcionitis quod Marcioni, de arbitrio suo fidem innovare. Denique, penitus inspectæ, hæreses omnes in multis cum auctoribus suis dissentientes deprehenduntur. Plerique nec ecclesias habent; sine matre, sine sede, orbi fide, extorres, sine lare vagantur. Ibid. c. xlii. p. 248. A. B. Fran. 213.

g Nihil enim interest, illis licet diversa tractantibus, dum ad unius veritatis expugnationem conspirent. Omnes tument, omnes scientiam pollicentur. Ante sunt perfecti catechumeni, quam edocti. Ipsæ mulieres hæreticæ quam procaces, quæ audeant docere, contendere, exorcismos agere, curationes repromittere, forsitan et tingere. Ordinationes eorum temerariæ, leves, inconstantes. Ibid. cap. xli. p. 247. Fran.

213.

Schismata apud hæreticos fere non sunt: quia cum sint, non patent schismata: est enim unitas ipsa. Ibid. cap. xlii. Pacem quoque passim cum omnibus miscent. Nihil enim interest, &c. Ibid. cap. xli.

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Pernicious Consequences supposed to arise from some of their Doctrines, were charged upon them, though they did not admit them.

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ONE of the calumnies thrown out against some of the ancient heretics by their enemies was that they considered themselves as bound by no law, and therefore gave themselves a license to sin. This their adversaries pretended to have a sufficient foundation for, because Marcion and his followers had said that God needed not to be feared, meaning the good God. Though Tertullian declaims vehemently against this principle, especially if it should be considered by any as affording a ground on which to build the impious consequences before mentioned: yet it appears from the very place where he is arguing against it, as held by Marcion, that those consequences drawn from it in favour of a license for sinning, were never allowed by him, and were contrary to his avowed opinion and settled practice; for Tertullian's view is to prove the absurdity of the principle from the virtue and integrity of Marcion's own conduct. It should therefore seem probable in this instance, as well as in some others, that the true import and meaning of his principles were either mistaken or misrepresented by his adversaries.

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SECTION XVIII.

The Seeds of these Heresies were sown in the Days of the Apostles.

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SEVERAL of the ancient fathers understand the apostle Paul as referring to some appearances of this kind, when he exhorts the primitive Christians to avoid philosophy, and questions about endless genealogies, and oppositions of science falsely so called.

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Negant Deum timendum, itaque libera sunt illis omnia et soluta. Ter. De Pr. H. cap. xliii. p. 248. B. Fran. 213. Sic enim neque æmulatur, neque irascitur, neque damnat, neque vexat, utpote qui nec judicem præstat; non invenio quomodo illi disciplinarum ratio consistat- -Quale est enim, ut præcepta constituat, non executurus? ut delicta prohibeat, non vindicaturus? quia non judicaturus: extraneus scilicet ab omnibus sensibus severitatis et animadversionis. Cur enim prohibet admitti, quod non defendit admissum ?—Imo et permisisse directo debuit, sine causâ prohibiturus, ut non defensurus. Ejusdem adv. Mar. 1. i. c. xxvi. p. 449. D. Fran. 363. Aut si hoc erit divinæ virtutis, sive bonitatis, nolle quidem fieri, et prohibere fieri, non moveri tamen si fiat. Ibid. Atqui nihil Deo tam indignum, quam non exsequi quod noluit et prohibuit admitti. Ibid. p. 450. Sed judicat plane malum nolendo, et damnat prohibendo: dimittit autem non vindicando, et absolvit non puniendo. Ibid. cap. xxvii. p. 459. Fran. 364.

b Atque adeo præ se ferunt Marcionitæ, quod Deum suum omnino non timeant. Malus autem, inquiunt, timebitur; bonus autem diligetur. Ibid. c. xxvii. p. 450. Fr. 364. Nisi quod Marcion Deum suum timeri negat, dicens bonum non timeri, sed vindicem tantum, apud quem ira æstuat. Ibid. p. 510. Fran. 424. Sane nominatur mitissimus Deus, quia nec judicat nec irascitur. Ib. 1. iv. c. xix. p. 509. Fr. 423.

Audite peccatores, quique nondum hoc estis, ut esse possitis: Deus melior inventus est, qui nec offenditur, nec irascitur, nec ulciscitur; cui nullus ignis coquitur in Gehennâ; cui nullus dentium frendor horret in exterioribus tenebris; bonus tantum est. Denique prohibet delinquere, sed in literis solis. In vobis est, si velitis, illi obsequium subsignare, ut honorem Deo habuisse videamini: timorem enim non vult. Ibid. lib. i. cap. xxvii. p. 450. Fran. 364.

d Age itaque, qui Deum non times quasi bonum, quid non

in omnem libidinem ebullis?. 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. Ibid. p. 450. Fr. 364.

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e Hinc illæ fabulæ et genealogiæ interminabiles, et quæstiones infructuosæ, et sermones serpentes velut cancer, a quibus nos apostolus refrænans, nominatim philosophiam contestatur caveri oportere, scribens ad Colossenses Ter. De Pr. Hær. c. vii. p. 233. A. Fran. 203. Adhibeo, super hæc, ipsarum doctrinarum recognitionem, quæ tunc sub apostolis fuerunt, ab iisdem apostolis demonstrata-Paulus, in primâ ad Corinthios epistolâ, notat negatores et dubitatores resurrectionis. Hæc opinio propria Sadducæorum partem ejus usurpat Marcion, et Apelles, et Valentinus-Ad Galatas scribens, invehitur in observatores et defensores circumcisionis et legis. Hebionis hæresis est. Timotheum instruens, nuptiarum quoque interdictores suggillat: ita instituunt Marcion, et Apelles ejus secutor- -Et cum genealogias indeterminatas nominat, Valentinus agnoscitur- -Joannes vero in Apocalypsi idolothyta edentes et stupra committentes jubetur castigare. Sunt et nunc alii Nicolaïtæ. Caiana hæresis dicitur. Ib. c. 33. p. 243. D. 244. A. Fran. 210. Επι την αληθειαν παραπεμπόμενοι τίνες, επεισάγεσι λογες ψευδεις και γενεαλο γιας ματαίας, αἱ τινες ζητήσεις μαλλον παρέχεσι, καθως ὁ αποτόλος φησιν, η οικοδομήν Θε8 την εν πίσει. κ τ. λ. Iren. Adv. Hær. lib. i. præ. in. Dubitabitne idem pronuntiare, has esse fabulas et genealogias indeterminatas, quas apostoli spiritus, his jam tunc pullulantibus seminibus hæreticis, damnare prævenit. Tert. Adv. Valen. c. iii. p. 284. Fran. 284.

f Col. ii. 8. 1 Tim. vi. 20. ch. i. 4. 2 Tim. ii. 16, 17. Tit. iii. 9.

Eusebius relates that Ignatius, in his way from Antioch to Rome, exhorted the churches to beware of the heresies which were then springing up, and which would increase; and that he afterwards wrote his epistles in order to guard them against these corruptions, and to confirm them in the faith.

This opinion that the seeds of these heresies were sown in the times of the apostles, and sprang up immediately after, is an opinion probable in itself, and is embraced by several learned moderns; particularly by Vitringa, and by the late Rev. Mr. Brekel of Liverpool.

* Εν πρώτοις μάλιςα προφυλάττεσθαι τας αίρεσεις, αρτι τότε πρωτον αναφθείσας και επιπολαζ σας παρηνεί. His. Eccl. lib. iii. cap. xxxvi. p. 130..ed. Reading.

b Ita enim ubi Paulus in ep. 1a ad Tim. c. vi. 20. dehortatur ab αντιθέσεσι της ψευδώνυμα γνωσεως, ' oppositis paral •lelismis scientiæ falso sic dictæ, et a fabulis et yeveaλoylas aτεрavтais, successionibus infinitis.' 1 Tim. i. 4. non est ideo quo illud commodius referri queat quam ad subtilissimas disputationes de divinitate ejusque variis emanationibus, quibus se Judæi, aliique Platonicae et Pythagorica philosophia studiosi, occupatos habebant, et in quibus arcanæ et sublimioris scientiæ maximam constituebant partem. Quo modo etiam Irenæus et Tertullianus Pauli mentem accepisse, et mihi recte quidem accepisse videntur. Vid. Ter. De Pr. Hær. c. xxxiii. p. 244. A. Et Iren. adv. Hær. I. i. in præ. in. Vitringæ obs. in Tit. ii. 9. Tom. ii. p. 161.

In his answer to Mr. Deacon, against the pretended purity of the three first centuries, he observes, that, if this point were thoroughly examined, it would appear that the Christian church preserved her virgin purity no longer than the apostolic age, at least if we may give credit to Hegesippus. Vid. Eus. H. E. lib. iii. c. 32. Another ancient writer, Paphias by name, speaks of some persons in his time who inculcated other precepts than those that were delivered by the Lord, and proceeded from the truth itself. Ap. Eu. Ibid. c. xxxix. p. 111. A. To mention the corruptions and innovations in religion of the four first centuries, is wholly superfluous; when it is so very notorious, that, even before the reign of Constantine, there sprang up a kind of heathenish Christianity, which mingled itself with the true Christian religion. Socr. H. Ec. lib. i. cap. 22. Brekel's MS.

HISTORY OF HERETICS, &c.

BOOK THE SECOND.

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IRENEUS

CHAP. I.

OF SATURNINUS.

SECTION I.

Of his Opinions as given us by Irenæus.

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RENÆUS having given some account of Simon and Menander, proceeds: From these Saturninus of Antioch, and Basilides of Alexandria, took occasion to form different schemes. Saturninus, like Menander held one Father, unknown to all, who made angels, archangels, principalities and powers. He said that the world and all things therein were made by certain (seven) angels: man too was made by them. The Saviour he taught to be unbegotten, and incorporeal, and that he was man in appearance only. The God of the Jews,' he says, was ' one of the angels. And because all the principalities opposed his Father, Christ came to the ' overthrow of the God of the Jews, and for the salvation of those who believe in him, which are 'such as have in them the spark of life. For this person first taught that there are two kinds of 'men made by the angels, some good, others bad. And because dæmons assisted the worst, the • Saviour came to the condemnation of bad men and dæmons, and to the salvation of good men. • He says that marriage and generation are of Satan. And many of his followers abstain from animal food, by such a feigned temperance deceiving many. They will have it that some prophecies came from the angels who made the world; others from Satan, whom they also reckon ⚫ an adversary to the Maker of the world, especially to the God of the Jews."

SECTION II.

He was an obscure person, and had probably but few followers.

I HAVE thought it not amiss to transcribe this article of Irenæus, hoping that we may make some good use of it in the chapter of Basilides.

a Ex iis Saturninus, qui fuit ab Antiochiâ eâ, quæ est apud Daphnen, et Basilides, occasiones accipientes, distantes doctrinas ostenderunt; alter quidem in Syriâ, alter vero in Alexandria. Saturninus quidem, similiter ut Menander, unum Patrem incognitam omnibus ostendit, qui fecit angelos, archangelos, virtutes, potestates: a septem autem quibusdam angelis mundum factum, et omnia quæ in eo: hominem autem angelorum esse facturam, desursum a summâ potestate lucidâ imagine apparente-Salvatorem autem innatum demonstravit et incorporalem, et sine figurâ, putative autem visum hominem. Et Judæorum Deum unum ex angelis esse dixit. Et propter hoc, quod dissolvere voluerint patrem ejus omnes principes, ad isse Christum ad destructionem Juda

For I do not intend to enlarge on the history

orum Dei, et ad salutem credentium ei; esse autem hos qui habent scintillam vitæ ejus. Duo enim genera hic primus hominum plasmata esse ab angelis dixit; alterum quidem nequam, alterum autem bonum. Et quoniam dæmones pessimos adjuvant, venisse salvatorem ad dissolutionem malorum hominum, et dæmoniorum, ad salutem autem bonorum. Nubere autem et generare, a Satanâ dicunt esse. Multi autem, qui sunt ab eo, et ab animalibus abstinent, per fictam hujusmodi continentiam seducentes multos. Prophetias autem quasdam quidem ab iis angelis, qui mundum fabricaverint, dictas, quasdam autem a Satana; quem et ipsum angelum adversarium mundi fabricatoribus ostendit, maxime autem Judæorum Deo. Iren. l. i. c. 24. al. xxii. n. i. ii. p. 100, 101

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