Imatges de pàgina
PDF
EPUB

a

b

the eternal Being.' With these accounts agree Philaster, and the author of the additions to Tertullian, whom I transcribe largely at the bottom of the page.

SECTION V.

They are accused of saying, that some may excel Jesus

[ocr errors]

с

[ocr errors]

MOREOVER, as Irenæus proceeds, some of them have the vanity to think that they may equal, or in some respect exceed, Jesus himself, or at least Peter and Paul, and the other apostles; and that if any one did more completely despise all things here below than he did, he might be better than he.' So also says Epiphanius, that some of them thought, they might excel Jesus. Others, who went not so far, yet supposed they might excel Peter, Andrew, Paul, and the other apostles.' Theodoret in like manner says that if any man had a purer "soul than that of Jesus, he might excel the son himself.' Tertullian 'too speaks of this notion of theirs though, perhaps, after all, it is only a consequence drawn by some from their opinion. concerning Christ, that he was a mere man. At least there may be reason to apprehend that their notion is not expressed to advantage. At the utmost, it seems not to be a positive asser tion, but a case put : supposing a man to have a very pure soul, and that he despise this world and the things of it, and be steadily virtuous in very trying circumstances, he might equal, and in some respect excel, Christ and his apostles. And that it is only made for argument sake is evident from hence, because they thought Jesus much excelled all men in capacity and firmness of mind, and holiness of life: though others may resemble him, as all good Christians will allow.

SECTION VI.

And are said to have used Magical Arts.

IRENEUS next says, and Eusebius," as from him, that they were magicians, and put in practice all the methods of such people.' Epiphanius' and Theodoret join in this charge: which I shall not now concern myself about, having in other places said what is sufficient.

Christum autem dicit non de Virgine Mariâ, et divino spiritu natum, sed de semine Joseph hominem natum arbitratur-Qui post passionem, inquit, melior inter Judæos vitâ integrâ et conversatione inventus est. cujus animam in cœlum susceptam prædicat. Carnem vero in terram dimissam æstimat. Animique salutem solum, carnis autem non fieri salutem opinatur. Hær. 35. al. 7. post Christum.

⚫ Christum non ex Virgine Mariâ natum, sed ex semine Joseph, hominem tantummodo genitum: sane præ cæteris justitiæ cultu, vitæ integritate meliorem; hunc apud Judæos passum: solam animam ipsius in cœlo receptani, eo quod et firmior et robustior cæteris fuerit. Ex quo colligeret, tentatâ animarum solâ salute, nullas corporis resurrectiones. Pr. c. 48. p. 252. B. 216. 20.

с

Quapropter et ad tantum elationis provecti sunt, ut quidam quidem similes sese dicant Jesu; quidam autem adhuc et secundum aliquid illo fortiores, qui sunt distantes amplius quam illius discipuli, ut puta quam Petrus et Paulus, et reliqui apostoliSiquis autem plus quam ille contemserit

ea quæ sunt hic, posse meliorem quam illum esse. Ibid. Gr. 100.

4 Ἑαυτες προκριτέες ήγενται και αυτό το Ιησε. Αλλοι δε εξ αυτών, εκ Ίησε φασιν, αλλα Πετρο και Ανδρες και Παύλε και των λοιπων αποτόλων ἑαυτες υπερβερεσερές είναι δια την ὑπερβολην της γνώσεως, και το περισσοτέρον της διαπράξεως diagopur distodav. H. 27. n. ii. p. 103. D.

• Ει δε και καθαρωτέραν τις σχολη ψυχην, ὑπερβήσεται, φησι, και το υἱε την αξίαν. p. 196. Β.

Sed et Carpocrates tantumdem sibi de superioribus vindicat, ut discipuli ejus animas suas jam et Christo, nedum apostolis, et peræquent, et cum volunt, præferant : quas perinde de sublimi virtute conceperint, despectrice mundi potentium principatuum. De anim. cap. 23. p. 325. B. 275. 5.

Artes enim magicas operantur et ipsi, et incantationes, philtra quoque, &c. Ib. p. 103, Gr. 100.

[ocr errors][merged small][merged small]
[ocr errors]

SECTION VII.

Of marking their Disciples and incensing the Pictures of Christ and others.

a

IRENEUS says farther, that they mark their disciples on the back part of one of their ears: then, that Marcellina came to Rome in the time of Anicetus, bishop of that city.' He moreover says that they call themselves Gnostics, and that they have pictures and images of Christ and his apostles, and also of Pythagoras, Plato, and Aristotle, and other eminent persons; and that they crown them, and honour them with rites of the Gentile superstition.' Epiphanius too says that they have pictures of Jesus, and Paul, and also of Homer, Pythagoras, and other philosophers; and that they honour them with incense and worship.' But then it is observable that, both in his 'summary, and his larger work, he says, it was in private that they had or ⚫ honoured these images or pictures, and in private only. Perhaps therefore this story is not true: or, however, not the whole of it. If they had pictures of the philosophers as well as of Jesus, it is likely a superior regard was paid to him: and as for what is said of incensing them, and other superstitious rites, it may be all mere fiction.

[ocr errors]
[ocr errors]

SECTION VIII.

A general View of what they believed.

FROM all which we now perceive that the Carpocratians believed one God, eternal and incomprehensible, who made angels and powers of different orders. By some of these was made this lower and visible world. They said that Jesus was the son of Joseph and Mary: in whom was a most pure soul, of great capacity and understanding, who retained the remembrance of the things which he had seen with the Father, which also he here revealed to men that he wrought miracles, and excelled in the holiness of his life, and all virtue: that he lived among the Jews, and suffered death: after which his soul ascended to heaven, and returned to God. We perceive likewise that they believed the pre-existence of human souls that they expected the salvation of the soul only, and not the resurrection of the body.

I now proceed to observe the accounts of their moral principles and manners.

SECTION IX.

They are accused of asserting there is no Difference in the Nature of Things.

с

IRENEUS says, 6 they lived a voluptuous and luxurious life, and justified it by their principles. For they said, that there is no difference in things: that they are not good or evil in themselves, but only according to the judgment and opinion of men.' He adds,

Alii vero ex ipsis signant, cauteriantes suos discipulos in posterioribus partibus extantiæ dextræ auris. Unde et Marcellina, quæ Romam sub Aniceto venit, cum esset hujus doctrine, multos exterminavit. Gnosticos se autem vocant. Et imagines quasdam quidem depictas, quasdam autem et de reliqua materiâ fabricatas habent, dicentes formam Christi factam a Pilato, illo in tempore quo fuit Jesus cum hominibus. Et has coronant, et præponunt eas cum imaginibus mundi philosophorum-Pythagoræ, et Platonis, et Aristotelis, et reliquorum. Et reliquam observationem circa eas, similiter ut gentes, faciunt. Ibid. p. 104, 105. Gr. 101, 102.

[blocks in formation]

that such things are done by them as I should not believe, if it were not made evident from their writings. For they affirm that Christ told his disciples privately that nothing is 'necessary to salvation but faith and love; and that all other things are indifferent, being good or evil only in the judgment or opinion of men, not in their own nature.'

[ocr errors]
[ocr errors]

In another place Irenæus, speaking of some heretics, and particularly the Carpocratians, and having recited our Lord's excellent precepts of sublime virtue, goes on: Since then he whom they glory in as their master, and say that he had a much better and firmer mind than other men, with great earnestness required the doing of some things as good and excellent, and the forbearing other things as hurtful and wicked; I say, when they allow that their master was better and greater than other men, how can they teach things manifestly contrary to his doc⚫trine, and not be ashamed! How can they say there is nothing good or evil, righteous or un"Then shall the righ righteous, but in the opinion of men, when he said in his doctrine, teous shine forth as the sun in the kingdom of their father: and that he shall bid the unrighteous, and those who do not works of righteousness, "to depart into everlasting fire, where their worm dies not, and the fire will not be quenched.'

[ocr errors]
[ocr errors]
[ocr errors]

d

с

SECTION X.

And of practising the grossest Impurity in their Assemblies.

[ocr errors]

CLEMENT of Alexandria at the beginning of this article, said that Carpocrates and Epiphanes 'maintained the community of women.' And, having quoted a passage out of the book of righteousness there mentioned, he adds, of these, and others of like sentiments, it is said, that they have a supper (for I cannot call it a love-feast) where men and women meet, and, having eat plentifully, the candles are put out, and they mix together promiscuously.' Tertullian at once calls & Carpocrates magician and fornicator.'

[ocr errors]
[ocr errors]

What Eusebius says of the Carpocratians was observed long ago.

h

[ocr errors]

Epiphanius takes a part of what Irenæus says, of their living a voluptuous course of life, and adds, that they practise unnatural uncleanness in the most shameful manner, as well as 'magic.'

Theodoret says that impurity was a law with them, so far were they from concealing it.' I proceed no farther in these quotations, supposing that here may be sufficient to give my readers light into this matter. One thing I have omitted for the sake of brevity, which may be seen by the curious in Irenæus and Epiphanius relating to the Carpocratian doctrine of transmigrations, and the design of them as they are represented by those writers.

• Και ει μεν πράσσεται παρ' αυτοις τα αθέα, και εκθεσμα, και απειρημένα, εγώ εκ αν πιςευσαιμι. Εν δε τοις συγγραμα μασιν ούτως αναγεγραπται, και αυτοί ούτως εξηγώνται, τον Ιησεν λεγοντες εν μυσηρίῳ τοις μαθηταίς αυτό και αποτόλοις κατ' ιδίαν λελαληκεναι, και αυτες αξίωσαι τοις αξίας και τοις πειθομένοις ταυτα παραδίδοναι· Δια πίσεως γαρ και αγαπης σώζεσθαι τα δε λοιπα αδιάφορα οντα, κατα την δόξαν των ανθρώπων, πη μεν αγαθα, πη δε κακα νομίζεσθαι, εδενος φυσεί nane iпaçxovтo. Ib. p. 104. Gr. 101.

b Quando igitur ille, quem isti magistrum gloriantur, et eum multo meliorem et fortiorem reliquis animam habuisse dicunt, cum magnâ diligentiâ quædam quidem jussit fieri quasi bona et egregia, quibusdam autem abstinere non solum operibus, sed etiam his cogitationibus,quasi malis et nocivis, et nequam: quemadmodum magistrum talem fortiorem et meliorem reliquis, deinde quæ sunt contraria ejus doctrinæ manifeste præcipientes, non confundantur? Et si quidem nihil esset mali, aut rursus boni, opinione autem solâ humanâ, quædam quidem injusta, quædam autem justa putarentur, non utique dixisset dogmatizans: Justi autem fulgebunt sicut

sol in regno Patris eorum: injustos autem, et qui non faciunt
opera justitiæ, mittit in ignem æternum, ubi vermis ipsorum
non morietur, et ignis non exstinguetur. L. 2. c. 32, al. 56.
p. 165. Mass. p. 187. Gr.
c Matt. xiii. 43.
• Mark ix. 44, 46, 48.

d Matt. xxv. 41.

* Τετες φασι και τινας αλλες ζηλωτας των όμοιων κακων, εις τα δειπνα αθροιζομενες ανδρας όμε και γυναίκας, μετα δη το κορεσθήναι, εν πλησμονη τη κυπρίση φασι, το καταισχύνον αύτων την πορνικην ταυτην δικαιοσυνην, εκ ποδών ποιησάμενος φως τῇ τε λύχνε περιτροπη, μιγνυσθαι, όπως εθελοιεν, αἷς 68λοιντο. κ. λ. Str. 3. p. 430. D.

Inde etiam Carpocrates utitur, pariter magus, pariter fornicarius. De Anim, c. 35. p. 338. B.

* Τι δε αλλο τι πασαν αῤῥητεργιαν και αθεμιτον πραξιν, ἣν 8 θεμιτον επι σοματος φέρειν ετοι πράττεσι; και παν είδος αν δροβασίων, και λαγνεσέρων ὁμιλιων προς γυναίκας, εν έκασῳ μελEI σwμaтos. H. 27. n. iv. p. 105. B.

i

Την δε ασελγειαν συγκαλύπτει, εκ ανεχομενοι, άλλα νόμον την ακολασίαν ποιεμένοι. p. 196. C.

[ocr errors]
[blocks in formation]

SECTION XI.

The utter Improbability of these Accusations shewn from a Variety of Considerations.

Now after all this, what can be said? The Carpocratians are in so much discredit, that it must be hazardous to say any thing tending to mitigate the censures that have been passed upon them.

Nevertheless I believe there are persons in the world of so much candour, as to be willing to hear what may be offered.

1. I presume then that what was formerly said for shewing that the heretics were not the occasion of the calumnies cast upon the primitive Christians, must abate the persuasion of the certain truth of the things charged upon the Carpocratians.

2. I have not observed any blot in the personal characters of Carpocrates or Epiphanes. Carpocrates was a very learned man, who had a wife and one son: him he educated himself; and he proved a wonderful person for learning.

3. Whereas we are told that they said there was no difference in things; there are considerations which may satisfy us this is not a true account. For it is inconsistent with their opinion concerning Christ, who, as they said, excelled in virtue and holiness of life, and had a much better and firmer mind than any other man. And some of them said, that supposing any man to have a purer soul, and to despise the world more than he did, he might exceed him. Which shews that they set a high value upon virtue. Moreover, according to Irenæus, they said that Christ had taught that nothing is necessary to salvation, but faith, love, or charity. These therefore were necessary. Consequently they did not say that all things were indifferent, or alike, neither good nor evil in their nature. It is plain, I think, that the passage, alleged by Irenæus, does not prove what he brings it for. And in faith and love they seem to have comprehended every branch of moral righteousness. When they added, that Christ said all other things were indifferent, it is likely they meant particularly the positive rites of the law of Moses; which were neither good nor evil in themselves previous to the divine appointment: and the abrogation of which Christ did not speak of so clearly and publicly, as of other things that were necessary, about which therefore the primitive Christians formed very different

notions.

a

4. Clement and others say that Carpocrates and Epiphanes taught the community of women. And as a proof, he quotes a passage of Epiphanes. But possibly Clement mistook him. There is some reason to think he did, for the passage is obscure. And presently afterwards Clement observes, that Plato is thought by some to teach the same doctrine; but they who are of that opinion, he says, mistake him. He only says that women are common before marriage; so that men may make choice out of them, and seek whom of them they please in marriage. If this sense may be put upon Plato's words, why may not some such solution acquit Epiphanes? That some passages of the ancient heretics were obscure and liable to be misunderstood, may appear from a passage of Isidore, cited by Epiphanius, which according to his interpretation contains execrable looseness of principle, teaching men to commit lewdness, and then to say they have received no damage from it. Whereas it is a very honest passage, containing first, a recommendation of marriage, and then chastity in a single life, with directions for obtaining it, if a man has not a good opportunity of marrying. Clement quoted the same passage as containing sound and useful And Grabe approves of it, and has given a fine explication of it. That passage is taken out of a book of Isidore, called his morals. This passage, and another quoted by Clement from another book of Isidore, are both brought by Epiphanius to prove that Carpocrates

instructions.

d

b

• Δοκεί δε μοι και το Πλατωνος παρακηκοέναι εν τη πολι Γεια, φάμενο κινας είναι τας γυναίκας παντων κοινας μεν τας προ το γάμο των αιτείσθαι μέλλοντων, καθαπερ και το θεατρον κοινων των θεωμένων, φασκοντος. St. 3. p. 430. D.

bH. 32. n. iv. p. 24. 212.

Str. L. 3. p. 427.

Istå et emendatione et explicatione egent, quâ allatâ patebit hæc verba bonum habere sensum. Spic. Τ. 2. p. 60. • Str. 1. 3. p. 426.

and Epiphanes held the community of women: as they are not at all to the purpose, all evidence of what he would prove fails him. Epiphanius supposed, and in another place expressly says, that Epiphanes made use of Isidore's morals in support of his sentiments. Whether that be true or not, it is certain that the passages alleged by him, for shewing that the Carpocratians taught the community of women, contain no such doctrine.

5. Irenæus said he should not have believed the truth of the things reported of them, if their writings did not shew it. Therefore he had no evidence of those facts from credible witnesses. And that the passage of their writings quoted by him, does not prove what he brings it for, I suppose to have been shewn to satisfaction.'

6. Nor had Clement of Alexandria any good assurance of their practising lewdness in their assemblies. He only mentions the thing as report: it is said,' or they say so of them.

Upon the whole, it seems to me that the immoral principles and immoral practices laid to their charge are not proved. The supposition therefore, probably, is owing to mistake or prejudice, or in part to both. There might be loose and wicked men among the Carpocratians, as there were in other sects. But that they were countenanced by Carpocrates and Epiphanes, or by the principles they taught, does not appear to be probable.

[ocr errors]

SECTION XII.

What Scriptures they received.

THE article of their testimony to the scriptures will be short. Epiphanius in his summary says, they they rejected the Old Testament;' perhaps they did: but I do not know that to be certain. Possibly, however, the fact was only this, they did not respect the instructions of Moses and the prophets, equally with those of Christ and his apostles.

[ocr errors]

d

с

с

[ocr errors]

Tillemont says they received the gospel of St. Matthew,' and refers to Epiphanius, who says that Cerinthus and Carpocrates endeavoured to prove from the beginning of that gospel, that Jesus was born of Joseph and Mary. Irenæus says they endeavoured to pervert those words ' of our Lord, which are in Matt. v. 25, 26; Luke xii. 58.' But I apprehend that they received not that gospel only, but the other gospels likewise, and all the other books of the New Testament, as they were received by other Christians in their time. For Irenæus says they gloried in Christ as their master. They believed that he came from God, or that having taught the will of God on earth, and died, he ascended to heaven.' They appear from passages before quoted, to have respected Peter and Paul, and all the apostles of Jesus. It is likely, therefore, that they received their writings. It is manifest from Irenæus's arguments with them, as above taken notice of, that they did not designedly contradict Christ's doctrine, but greatly respected it. And he largely sets before them our Lord's excellent precepts, as recorded in the gospels. His collections may indeed be reckoned to be chiefly taken from what is called our Saviour's sermon on the Mount, recorded by St. Matthew. But he does not drop any intimation of his being restrained to any one part of the New Testament, as particularly received by them, whilst they rejected the rest.

f

a Vid. H. 33. n. i. Conf. H. 32. n. iii. Et vid. Gr. Spic.

T. 2. p. 64. et Mass. Diss. Iren. P. xlviii.

• Τον τε νόμον συν τη των νεκρών αναςάσει απηγορευεν. p. 53. • Mem. Ecc. T. 2. Les Carpocratiens.

d H. 32. c. 14 p. 138. D.

e L. i. c. 25, al. 24. p. 104. Gr. 101.

Vid. L. 2. c. 32. al. 56, p. 165. Gr. 187. And see p. 560, 561, of this chapter.

« AnteriorContinua »