18

ZEAL OF THE CHRISTIANS.

cess of the Gnostics was rapid and extensive. They Asia and Egypt, established themselves in Rome, and times penetrated into the provinces of the west. 1 most part they arose in the second century, flor during the third, and were suppressed in the fourth d by the prevalence of more fashionable controversies, the superior ascendant of the reigning power. 1 they constantly disturbed the peace, and frequentl graced the name, of religion, they contributed to rather than to retard the progress of Christianity. Gentile converts, whose strongest objections and pre were directed against the law of Moses, could find adm into many Christian societies, which required not from untutored mind any belief of an antecedent reve Their faith was insensibly fortified and enlarged, ar church was ultimately benefited by the conquests of it: inveterate enemies.t

But whatever difference of opinion might subsist be the Orthodox, the Ebionites, and the Gnostics, conc the divinity or the obligations of the Mosaic law, they all equally animated by the same exclusive zeal, and

timony of the evangelists. [Bishop Pearson has made a very effort to account for this "somewhat singular" omission. sayings of Jesus Christ were known to the early Christians, wh not recorded in the Gospels, nor have ever been reduced to Why might not Ignatius, who had lived with the apostles disciples, repeat, in other words, what Luke relates, especiall time, when being in prison, he had not the Gospels at hand Pearson, Vind. Ign. part 2, c. 9, p. 396, in tom. ii. Patr. Ap Coteler. Clericus, 1724. See also Davis's Reply, p. 31.-G [Eusebius (Hist. Ecc. 3. 37) says that, in the time of Hadrian, tus and others travelled among the churches "to deliver the Scri of the holy Gospels," which do not appear to have been in their sion before. The journey of Ignatius to Rome was in the pre reign of Trajan. In exhorting the Christian communities whom he passed, he could therefore appeal to no other rule than the "traditions of the Apostles." Mr. Davis contested the passage cited by M. Guizot, and for that purpose, made the term for "the Gospel" (or the Christian religion), mean "the go (or the narratives of the tour Evangelists.)-ED.] * Faciunt et vespæ; faciunt ecclesias et Marcionitæ, is the strong exp from Tertullian, which I am obliged to quote from memory. time of Epiphanius (advers. Hæreses, p. 302) the Marcionites very numerous in Italy, Syria, Egypt, Arabia, and Persia.

+Augustin is a memorable instance of this gradual progres

CH. XV.]

THEIR BELIEF IN DEMONS.

19

ume 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 mile of contempt under the mask of devotion, without apprehending that either the mockery or the compliance would expose him to the resentment of any invisible, or, as he conceived them, imaginary powers. But the established religions of Paganism were seen by the primitive Christians in much more odious and formidable light. It was the universal sentiment both of the church and of heretics, that the demons 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 demons soon discovered and abused the natural propensity of the human heart toward 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 Tanity and revenge, and obtained the only comfort of which they were yet susceptible, the hope of involving the human pecies 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 demon assuming the name and attributes of Jupiter, another of Esculapius, a third of Venus, and a fourth perhaps of Apollo;t and that, by the advantage of their long experience and aerial nature, they were enabled to execute, with sufficient skill and dignity, the parts which they bad endertaken. 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 preternatural appearance,

Reason to faith. He was, during several years, engaged in the Manichæan sect. *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. 2, 14—19). + Tertullian (Apolog. c. 23) alleges the confession of the demons hemselves as often as they were tormented by the Christian exorcists.

20

ABHORRENCE OF IDOLATRY

[сн. were disposed and even desirous to admit the most extra gant fictions of the Pagan mythology. But the belief the Christian was accompanied with horror. The m trifling mark of respect to the national worship he consider as a direct homage yielded to the demon, and as an act rebellion against the majesty of God.

In consequence of this opinion, it was the first but arduc duty of a Christian to preserve himself pure and undefil from the practice of idolatry. The religion of the natio was not merely a speculative doctrine, professed in t schools or preached in the temples. The innumerable deiti and rites of polytheism were closely interwoven with eve circumstance of business or pleasure, of public or priva life; and it seemed impossible to escape the observance them, without, at the same time, renouncing the commer of mankind, and all the offices and amusements of society The important transactions of peace and war were prepar or concluded by solemn sacrifices, in which the magistrat the senator, and the soldier, were obliged to preside or participate. The public spectacles were an essential pa of the cheerful devotion of the Pagans; and the gods we supposed to accept, as the most grateful offering, the gam that the prince and people celebrated in honour of the peculiar festivals. The Christian, who with pious horr avoided the abomination of the circus or the theatre, four himself encompassed with infernal snares in every convivi entertainment, as often as his friends, invoking the hosp table deities, poured out libations to each other's happiness When the bride, struggling with well-affected reluctanc was forced in hymeneal pomp over the threshold of her ne

Tertullian has written a most severe treatise against idolatry, caution his brethren against the hourly danger of incurring that guil Recogita sylvam, et quantæ latitant spinæ. De Corona Militis, c. 10.

The Roman senate was always held in a temple or consecrate place. (Aulus Gellius, 14. 7). Before they entered on business, ever senator dropped some wine and frankincense on the altar. Sueton. August. c. 35. See Tertullian de Spectaculis. This sever reformer shows no more indulgence to a tragedy of Euripides, than a combat of gladiators. The dress of the actors particularly offend him. By the use of the lofty buskin, they impiously strive to add cubit to their stature, c. 13. § The ancient practice of concludin the entertainment with libations may be found in every classic Socrates and Seneca, in their iast moments, made a noble application

CE.

CH. XV.]

AMONG THE EARLY CHRISTIANS.

21

abitation; or when the sad procession of the dead slowly moved towards the funeral pile;t the Christian, on these nteresting occasions, was compelled to desert the persons ho were the dearest to him, rather than contract the guilt nherent to these impious ceremonies. Every art and every trade that was in the least concerned in the framing or adorning of idols, was polluted by the stain of idolatry;t a severe sentence, since it devoted to eternal misery the far greater part of the community, which is employed in the exercise of liberal or mechanic professions. If we cast our eyes over the numerous remains of antiquity, we shall pereive, that besides the immediate representations of the gods, and the holy instruments of their worship, the elegant forms and agreeable fictions consecrated by the imagination of the Greeks were introduced as the richest ornaments of the houses, the dress, and the furniture, of the Pagans.§ Even the arts of music and painting, of eloquence and poetry, flowed from the same impure origin. In the style of the fathers, Apollo and the muses were the organs of the infernal spirit; Homer and Virgil were the most eminent of his servants; and the beautiful mythology which pervades nd animates the compositions of their genius, is destined to celebrate the glory of the demons. Even the common language of Greece and Rome abounded with familiar but of this custom. Postquam stagnum calidæ aquæ introiit, respergens proximos servorum, additâ voce, libare se liquorem illum Jovi Liberatori Tacit. Annal. 15. 64. * See the elegant but idolatrous hymn of Catullus, on the nuptials of Manlius and Julia. O Hymen, Hymenae lo! Quis huic Deo compararier ausit? + The ancient her funerals (in those of Misenus and Pallas) are no less accurately described by Virgil, than they are illustrated by his commentator Servius. The pile itself was an altar, the flames were fed with the blood of victims, and all the assistants were sprinkled with lustral Tertullian de Idololatria, c. 11. [The exaggerated pinions and declamations of Tertullian are not to be considered as expressing the general opinions of the first Christians. Gibbon too often makes the individual notions of some father of the church characteristics of Christianity. This is unfair.-GUIZOT.] [This no doubt is unfair; but it is the universal practice. Every sect and party so judged. Tertullian may not have expressed the "general opinions of the first Christians;" but a man of his talents, animated by his energy, and occupying his position, must have had many followers who t and thought like him. His influence will be seen afterwards.—ED.] See every part of Montfaucon's Antiquities. Even the reverses of the Greek and Roman coins were frequently of an idolatrous nature,

Later.

22

IDOLATROUS RITES.

[CH. XV impious expressions, which the prudent Christian might to carelessly utter, or too patiently hear.*

The dangerous temptations which on every side lurke in ambush to surprise the unguarded believer, assailed hir with redoubled violence on the days of solemn festivals. S artfully were they framed and disposed throughout the year that superstition always wore the appearance of pleasure and often of virtue.+ Some of the most sacred festivals i the Roman ritual were destined to salute the new calend of January with vows of public and private felicity; to in dulge the pious remembrance of the dead and living; t ascertain the inviolable bounds of property; to hail, on the return of spring, the genial powers of fecundity; to per petuate the two most memorable eras of Rome, the founda tion of the city, and that of the republic; and to restore during the humane license of the Saturnalia, the primitive equality of mankind. Some idea may be conceived of the abhorrence of the Christians for such impious ceremonies by the scrupulous delicacy which they displayed on a much less alarming occasion. On days of general festivity, it was the custom of the ancients to adorn their doors with lamps and with branches of laurel, and to crown their heads with a garland of flowers. This innocent and elegant practice might perhaps have been tolerated as a mere civil institution. But it most unluckily happened that the doors were. under the protection of the household gods, that the laurel was sacred to the lover of Daphne, and that garlands of flowers, though frequently worn as a symbol either of joy or mourning, had been dedicated in their first origin to the service of superstition. The trembling Christians, who were persuaded in this instance to comply with the fashion of their country, and the commands of the magistrate, laboured under the most gloomy apprehensions, from the reproaches Here indeed the scruples of the Christian were suspended by a stronger passion.

* Tertullian de Idololatria, c. 20-22. If a Pagan friend (on the occasion perhaps of sneezing) used the familiar expression of "Jupiter bless you," the Christian was obliged to protest against the divinity of Jupiter.

+Consult the most laboured work of Ovid, his imperfect Fasti. He finished no more than the first six months of the year. The compila tion of Macrobius is called the Saturnalia, but it is only a small part of the first book that bears any relation to the title,