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tending to assert their general use or necessity. c H a p. But when Justin was pressed to declare the sentiment of the church, he confessed that there were very many among the orthodox Christians, who not only excluded their Judaising brethren from the hope of salvation, but who declined any intercourse with them in the common offices of friendship, hospitality, and social life *. The more rigorous opinion prevailed, as it was natural to expect, over the milder; and an eternal bar of separation was fixed between the disciples of Moses and those of Christ. The unfortunate Ebionites, rejected from one religion as apostates, and from the other as heretics, found themselves compelled to assume a more decided character; and although some traces of that obsolete sect may be discovered as late as the fourth century, they insensibly melted away either into the church or the synagogue †.

While

* See the very curious Dialogue of Justin Martyr with the Jew Tryphon. The conference between them was held at Ephesus, in the reign of Antoninus Pius, and about twenty years after the return of the church at Pella to Jerusalem. For this date consult the accurate note of Tillemont, Memoires Ecclesiastiques, tom. ii. p. 511.

Of all the systems of Christianity, that of Abyssinia is the only one which still adheres to the Mosaic rites, (Geddes's Church History of Ethiopia, and Dissertations de la Grand sur la Relation du P. Lobo.) The eunuch of the queen Candace might suggest some suspicions; but, as we are assured, (Socrates, i. 19. Sozomen, ii. 24. Ludolphus, p. 281.) that the Ethiopians were not converted till the fourth century; it is more reasonable to believe, that they respected the Sabbath, and distinguished the forbidden meats, in imitation of the Jews, who, in a very early period, were seated on both sides of the Red Sea. Circumcision had been practised by the most ancient Ethiopians, from motives of health and cleanliness, which seem to be explained in the Recherches Philosophiques sur les Americains, tom. ii. p. 117.

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stics.

While the orthodox church preserved a just medium between excessive veneration and imThe Gno- proper contempt for the law of Moses, the various heretics deviated into equal, but opposite extremes, of error and extravagance. From the acknowledged truth of the Jewish religion, the Ebionites had concluded that it could never be abolished. From its supposed imperfections, the Gnostics as hastily inferred, that it never was instituted by the wisdom of the Deity. There are some objections against the authority of Moses and the prophets, which too readily present themselves to the sceptical mind; though they can only be derived from our ignorance of remote antiquity, and from our incapacity to form an adequate judgment of the Divine œconomy. These objections were eagerly embraced, and as petulantly urged, by the vain science of the Gnostics*. As those heretics were, for the most part, averse to the pleasures of sense, they morosely arraigned the polygamy of the patriarchs, the gallantries of David, and the seraglio of Solomon. The conquest of the land of Canaan, and the extirpation of the unsuspecting natives, they were at a loss how to reconcile with the common notions of humanity and justice. But when they recollected the sanguinary list of murders, of executions, and of massacres, which stain almost every page of the Jewish annals, they acknowledged

1

* Beausobre, Histoire du Manicheisme, 1. i. c. 3. has stated their objections, particularly those of Faustus, the adversary of Augustin, with the most learned impartiality.

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acknowledged that the barbarians of Palestine C H A P. had exercised as much compassion towards their idolatrous enemies, as they had ever shewn to their friends or countrymen *. Passing from the sectaries of the law to the law itself, they asserted that it was impossible that a religion which consisted only of bloody sacrifices and trifling cere- km. 8.3. monies, and whose rewards as well as punishments were all of a carnal and temporal nature, could inspire the love of 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 †. 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.

* Apud ipsos fides obstinata, misericordia in promptů : adversus omnes alios hostile odium. Tacit. Hist. v. 4. Surely Tacitus had seen the Jews with too favourable an eye. The perusal of Josephus must have destroyed the antithesis.

† Dr Burnet (Archæologia, 1. ii. c. 7.) has discussed the first chapters of Genesis with too much wit and freedom.

CHA P. universe *. They allowed that the religion of

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Their sects, pro

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 allegory, which they carefully spread over every tender part of the Mosaic dispensation †.

It has been remarked with more ingenuity gress, and than truth, that the virgin purity of the church influence. was never violated by schism or heresy before

the reign of Trajan or Hadrian, about one hundred years after the death of Christ . We may observe with much more propriety, that, during that period, the disciples of the Messiah were indulged in a freer latitude both of faith and practice, than has ever been allowed in succeed

ing

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.

† See Beausobre, Hist. du Manicheisme, 1. i. c. 4. Origen and St. Augustin were among the Allegorists.

Hegesippus, ap. Euseb. 1. iii. 32. iv. 22. Clemens Alexandrin. Stromat. vii. 17.

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ing ages. As the terms of communion were CHA P. 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 *. As soon as they launched out into that vast abyss, they delivered themselves to the guidance of a disordered imagination; and

as

* 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 frequent ly calumniators.

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