performed no other act than that of merely appearing and drawing near to matter; "as if," he observes, "there ever was a time when God did not appear or draw near to matter. On this supposion not only matter, but the universe also, is eternal." Noli, continues Tertullian, ita Deo adulari, ut velis illum solo visu et solo accesşu tot ac tantas protulisse substantias et non propriis viribus instituisse-a sentiment for which he is severely reprehended by Bull; who says that he seems to have cared little what he said, if he did but contradict his adversary.

305

Such were the speculations of Hermogenes on the eternity of matter, and such the arguments by which our author answered him. In one part of his reasoning he must be allowed

by merely appearing or drawing near to it; as beauty affects the mind of the spectator by its mere appearance, and the magnet attracts iron by mere approximation. At tu non inquis, pertransiens illam (materiam) facit (Deus) mundum, sed solummodo appropinquans ei, sicut facit quis decor solummodo apparens, et magnes lapis solummodo appropinquans. Quid simile Deus fabricans mundum, et decor vulnerans animum, aut magnes adtrahens ferrum?

305 Defensio Fidei Nicænæ, Sect. 3. c. 10. p. 236. Tertullian afterwards says on the same subject, Non apparentis (Dei) solummodo, nec adpropinquantis; sed adhibentis tantos animi sui nisus, Sophiam, valentiam, sensum, sermonem, Spiritum, virtutem, c. 45. Compare Warburton, Sermon 2. Vol. IX. p. 39. But what shall we say, &c. He appears rather to lean to Tertullian's opinion.

to have been successful-in shewing that the theory of his opponent removed none of the difficulties in which the question respecting the origin of evil is involved. He has also given no slight proof of discretion-a quality for which he is not generally remarkable—in not attempting himself to advance any countertheory upon that inexplicable subject.

In conformity with the opinions already detailed, Hermogenes maintained that the human soul was made out of matter. This notion Tertullian confuted in an express Treatise, entitled 306 de Censu Animâ, concerning the origin of the soul, which is not now extant. In our account of Marcion we stated that Tertullian charged that Heretic with denying the freedom of the Will. We founded this statement on the following passage, 307 in the Tract de Animâ, in which the name of Hermogenes is coupled with that of Marcion. Inesse autem nobis Tò avтežovolov naturaliter jam et Marcioni ostendimus et Hermogeni. On this 308 Lardner observes, passage "Tertul

306 De solo censu animæ congressus Hermogeni, quatenus et istum ex materiæ potius suggestu, quam ex Dei flatu constitisse præsumpsit. De Animâ, c. 1. See also cc. 3, 11. and

de Monogamiâ, c. 16.

307

c. 21.

308 History of Heretics, c. 18. Sect. 9.

lian asserted human liberty; and I think he does not deny it to have been held by Marcion and Hermogenes." He appears to have forgotten that he had 509 before referred to this very passage as furnishing proof, that the Marcionites did not allow the freedom of human actions-but were believers in a kind of necessity. The zeal of Tertullian against Hermogenes was doubtless quickened by the boldness with which that Heretic 310 asserted the lawfulness of second marriages. In 311 place Hermogenes is connected with Nigidius, of whom nothing more is known.

311

one

Besides the Heretics enumerated by Mosheim in his history of the second century, Tertullian mentions some who belonged to the first. He speaks of 312 Simon Magus; and

313

repeats the story, which had been handed down by Justin Martyr and Irenæus, that a statue had been erected to Simon at Rome, bearing an inscription in which his divinity was recognized. In the 14 Tracts de Idololatriâ and de 315 Præscriptione Hæreticorum, 309 History of Heretics, c. 10. Sect. 15.

310 Adv. Hermogenem, c. 1. de Monogamiâ, c. 16.

311 De Præscriptione Hæreticorum, c. 30.

312 De Præscriptione Hæreticorum, cc. 10, 33.

316

allusions are found to his practice of magic. His disciples pretended that by their magical arts they could call up the souls of the deceased Prophets. In the 317 Treatise de Animâ, it is said that Simon, indignant at the reproof which he received from St. Peter, determined in revenge to oppose the progress of the Gospel; and associated with himself in the undertaking a Tyrian prostitute, named Helena. He called himself the Supreme Father; Helena his first conception, through whom he formed the design of creating the Angels and Archangels. She, however, becoming acquainted with the design, went out from the Father into the lower parts of the universe; and there, anticipating his intention, created the angelic powers, who were ignorant of the Father, and were the 318 artificers of this world. They detained her with them through envy; lest, if she went away, they should be deemed the offspring of another—that is, as I interpret the wordsnot self-existent. Not content with detaining her, they subjected her to every species of indignity, in order that the consciousness of her humiliation might extinguish even the wish

316 De Animâ, c. 57.

317

C. 34.

318 Instead of artificis, we must read artifices, as is evident from the corresponding passage in Irenæus, L. i. c. 20.

to quit them. Thus she was compelled to take the human form; to be confined, as it were, in the bonds of the flesh, and to pass through different female bodies; among the rest through that of the Spartan Helen, until at length she appeared as she appeared as the Helena of Simon. She was the lost sheep mentioned in the parable, whom Simon descended to recover and restore to heaven. Having effected his purpose, he determined in revenge to deliver mankind from the dominion of the angelic powers; and in order to elude their vigilance, he pretended to assume the human form, appearing as the Son in Judea, as the Father in Samaria. On this strange account it will be sufficient to remark that it is taken almost verbatim from Irenæus.

Tertullian 319 mentions Menander, the Samaritan, as the disciple of Simon Magus, and the master of Saturninus. One 320 of his assertions was, that he was sent by the Supreme and Secret Power, to make all who received his Baptism, immortal and incorruptible: in other words, his Baptism was itself the re

319 De Animâ, c. 23.

320 De Animâ, c. 50. from which passage we also learn that Menander dissuaded his followers from encountering martyrdom.