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urge; because the latter was only animal, the former spiritual.

152

The Demiurge created man, not out of the dust of the earth, but out of some peculiar matter which he animated with his breath; so that man was both material and animal. 153 The Demiurge afterwards drew over him a covering of flesh. Moreover, at the time when the breath of life was breathed into him, a portion of the spiritual seed, which Achamoth retained, was also communicated. To this spiritual seed was given the appellation of ékkλŋσía, in allusion to the Eon so named, within the Pleroma.'

Corresponding 154 to the three kinds of substances now described, there are three kinds of men-the carnal or material who are represented by Cain, the animal who are represented by Abel, and the spiritual who are represented by Seththe first are destined to certain perdition, the last to salvation. The final state of the second is uncertain; being determined by their greater inclination, either on the one hand to the carnal, or on the other to the spiritual. They in whom is the spiritual seed, being assured

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155

c. 25. Compare de Animâ, cc. 11, 23. 155 cc. 29, 30.

of salvation, are exempt from all discipline, and at liberty to live and act as they please; but the animal man is obliged to work out his salvation with care and diligence.-One 156 of the consequences which the Valentinians derived from this triple division was, that no credit can be due to the testimony of the senses; as they are to be referred to the animal part of man's nature.

With 157 respect to Christ, the Valentinian doctrine was, that the Demiurge sent forth, protulit, from himself an animal Christ, who was foretold by the prophets, and passed through the body of the Virgin as through a canal-that at his Baptism the Saviour, who was before described as formed out of the most excellent qualities of all the Eons in the Pleroma, descended upon him in the shape of a dove, but quitted him when he was examined before Pilate and thus that only the carnal and animal Christ was crucified. It does not exactly appear whence the Christ of the Demiurge obtained his flesh, which 158 Valentinus supposed to be different

156 De Animâ, c. 18. Tertullian remarks that the Valentinians borrowed their notion from Plato. They supposed the five foolish virgins in the parable to mean the five senses. 157 c. 27.

t

158 De Carne Christi, cc. 1. 15. De Res. Carnis, c. 2.

from human flesh.

We may here observe that, in agreement with this supposition the Valentinians denied the resurrection of the body.

At 159 the final consummation of all things, Achamoth-who occupied the middle space in the universe, immediately below the Pleroma and above this world-will be received into the Pleroma, and become the bride of the Saviour. The Demiurge will be transferred into the vacant habitation of his mother. Those men, in whom was only the material seed, will be annihilated. Those, in whom was the animal seed, and who lived virtuous lives, will be carried up to the Demiurge, in the middle regions. Those, in whom was the spiritual seed, laying aside the souls which they had received from the Demiurge, will be taken up into the Pleroma, and become the brides of the angels who attend upon the Saviour.

Such were the extravagant notions of Valentinus, as they are represented by Tertullian. We have aimed at expressing his meaning accurately, but are not certain that we have always succeeded in the attempt. We doubt

159 cc. 31, 32, 33.

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indeed whether he himself thoroughly comprehended the system which he undertook to describe. Mosheim 160 says that some of the moderns have endeavoured to reconcile the Valentinian doctrines with reason-a more arduous or unpromising undertaking cannot well be conceived. The design of the Heresiarch doubtless was to account for the origin of evil; but in executing this design he appears to have surrendered himself entirely to the guidance of his fancy. His followers, using the same liberty, changed and added to their master's notions at their own discretion; so that, in Tertullian's day, 161 Axionicus of Antioch alone adhered strictly to the doctrines of Valentinus. 162 Ptolemy, one of his most distinguished disciples, differed from him with respect to the names, the number, and the nature of the Eons. Tertullian mentions among his followers, 163 Colarbasus, if the reading is correct; 164 Heracleon; 165 Secundus; 166 Marcus, to whom our author gives the ap

160 Century II. Part II. Chap. V. Sect. 16. note

161 Adv. Valentinianos, c. 4. In c. 11. Tertullian says that the divisions among the followers of Valentinus arose chiefly out of their different notions respecting Christ. See de Præscriptione Hæreticorum, c. 42.

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165

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c. 4. and c. 38. where the system of Secundus is stated. 166 c. 4. In the Tract de Resurrectione Carnis, c. 5. Marcus is said to have maintained that the human body was the workmanship of angels.

pellation of Magus; 167 Theotimus, who appears to have employed himself in proposing allegorical or figurative expositions of the law; and

168

Alexander, who urged as a reason for denying the reality of Christ's flesh that, if he actually assumed human flesh, he must have assumed sinful flesh; whereas St. Paul says, that Christ abolished sin in the flesh. Tertullian 169 mentions certain psalms or hymns of Valentinus. He 170 says also that Valentinus did not, like Marcion, mutilate the Scriptures, but was content to pervert their meaning. In our account of the 171 Scorpiace, we stated the grounds on which the Valentinians denied that Christians were under any obligation to encounter martyrdom. One of them, named 172 Prodicus, appears to have taken the lead in asserting this doctrine.

Of the more obscure Gnostic sects enumerated by Mosheim-the Adamites, Cainites, Abelites, Sethites, Florinians, Ophites-Ter

est.

167 c. 4. Multum circa imagines Legis Theotimus operatus

168 De Carne Christi, c. 16. See Chap. V. note 26.

169 De Carne Christi, cc. 17. 20.

170 De Præscriptione Hæreticorum, c. 38.

171 Chap. I. p. 58. Chap. II. p. 151.

172 Scorpiace, cap. ult. Prodicus is mentioned again in the Tract against Praxeas, c. 3. sub fine.

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