66 “and atheistical, pretending to be lovers of « Chrift, but who are in reality haters of " Chrift; for he who blafphemes the Father of Chrift is the enemy of the Son. 66 Ye have dared to fay, that there are two "deities, one 'good and the other evil *. « Let the mouths of all heretics be ftopped who complain of the body, or rather "of him that formed it+." Lastly, immediately after speaking of unitarians, who faid that Chrift was from the earth only, he mentions" the heretics, who say that Jefus is one perfon, and Chrift another 4.” Heretics seem also to be used as fynonymous to Gnostics in other parts of his work §. * Και ε μόνον εν τοις εθνικοις επηγωνισαλο ταύτα ο διάβολος. ἄλλα γαρ ηδη και πολλοι των χρισιανων ψευδώς λεγομένων των τω ευωδες αλω χρισε ονοματι κακως προσαγορευομένων, είόλμησαν ασεβως απαλλο Τριωσαι τον θεον των οικείων ποιημάτων . τες των αιρείικων λεγω παίδας, της δυσώνυμες και αθεωιαίες προσποιεμένες μεν είναι φιλοχρίσ8ς, μισοΧρίστος δε παντελως . ο γαρ τον πατερα τε χρισε δυσφημών, εχθρός εσι τε υιε . εξολμησαν ειπειν ετοι δυο θεότητας, μιαν αγαθήν, και μιαν κακην. Cat. 6. p. 85. † Φιμέθωσαν γαρ οι αιρετικοι παντες οι κατηγορενίες των σωμαίων, μαλλον δε αύτε το πλασανος. Cat. 12. p. 162. † Και δια τας πλανας των αιρείικων, των λεγονίων, άλλον μεν είναι τον Ιησεν. Cat. 10. Opera, p. 125. άλλον δε τον Χρισον, Bafil, diftinguishing between heretics and fchifmatics, fays, that "the heretics were 66 entirely broken off from the church, on "account of the faith itself * ;" and all the inftances that he mentions are of Gnoftics. Gregory Nazianzen, who represents the Father as the only perfon in the trinity who was fpared in his time, fays, that he was the first who had been difhonoured by the heretics, being divided into the good and the demiurgus. This was never laid to the charge of the unitarians. "Where," fays Jerom," is Marcion, "Valentinus, and all the heretics, who affert that one being was the maker of the world, that is, of things vifible, and another of things invifible +." "All within "the church," he fays again, "are ruftic "and fimple, all heretics Ariftotelians or Είδοξε τοινυν τοις εξ αρχής, το μεν των αιρείικων παντελως αθεnoa. Ad Amphilochium Ep. Opera, vol. 3. p. 20. + Πρώτος τμηθείς εις αγαθον και δημιεργον παρα της αρχαίας καινο Tquias. Or. 24. Opera, p. 428. Ubi funt Marcion et Valentinus, et omnes hæretici, qui alterum mundi, id eft, vifibilium, et alterum afferunt invifibilium conditorem? In Eph. cap. 5. Opera, vol. 6. P. 173. "Plato "Platonists*" Of these two descriptions of men, the former, by the confeffion of all antiquity, much better applied to the unitarians than the latter. Chryfoftom reprefents it as an answer to "all the herefy that would ever arise, that "Mofes faid, in the beginning God created "the heavens and the earth." He adds, "If the Manicheans come to you, and talk "of their pre-existent matter, or Marcion, "or Valentinus, or the gentiles, fay to them, "in the beginning God created the heavens. "and the earth." This was never denied by any unitarian. Laftly, Ecumenius reprefents the wifdom of the world as the caufe of herefy; * Ecclefiaftici enim ruflici funt et fimplices: omnes vero hæretici Ariftotelici et Platonici funt. In Pf. 77. Opera, vol. 7. p. 95. + Απαλα εξελιπείο πάσας όμου τας δίκην ζιζανίων επιφυομένας αιρέσεις τη εκκλησία καλωθεν ανασπών δια το είπειν εν αρχή εποίησεν ο Θεος τον ουρανον και την γην. καν γαρ Μανιχαίος προσέλθη λεγων την ύλην προυπαρχειν και Μαρκίων, και Ουαλενλινος, καν Ελληνων παιδες, λεγε προς αυλον εν αρχή εποίησεν ο Θεος τον ουρανον και την γην. In Gen. cap. 1. Opera, vol. 2. p. 13. * Τις ζόφος εν υμιν. Φιλαρχοι οντες οι ανθρωποι, και τη σοφία το κόσμο τότε αυχενίες, και εριν και ζηλον των ορθών διδασκάλων εκηρυλ and this writer always fpeaks of the unitarians as a fimple people. people. These are all evident traces of its having been an original opinion, that the Gnoftics were the only heretics; fince the language and the sentiment occurred fo frequently after the principle itself had been abandoned, which is a thing by no means uncommon. Τον, οχλαγωγουνίες απλως και φθονον προς τέλοις εχονίες, και παραμιγ νυνλες τοις θείοις τα ανθρωπινα, ινα τη καινοίηκι των λεγομένων επισπων Και τους ακκούλας . οθεν και αιρεσεις εξήλθον. In Jac. Opera, vol. 2. p. 465. СНАР CHAPTER V. Of the Apoftles Creed, as a guard againft Gnofticifm. NOTHING perhaps that has hitherto been advanced can give us fo clear an idea of the extreme dread which the catholic christians entertained of the principles of the Gnoftics, as an attention to the feveral articles of that creed which is commonly called the apostles, all of which, in its original state, were evidently intended to exclude the Gnoftics, and no other clafs of perfons whatever. A profeffion of faith in the divine mission of Christ, and generally of repentance alfo, which had been the great object of John's baptifm, to which that of Chrift fucceeded, was always required of every person who was a candidate for admiffion into the chriftian church. But while there were no herefies that gave much alarm to the body of christians, it was thought fufficient to make the |