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Lactantius, accounting for the numerous sects and divisions among Christians, mentions several causes: a love of this world, and a desire of pre-eminence. When such men failed of attaining those advantages in the church, which they had in view, they formed parties. Another cause assigned by him is unacquaintedness with the scriptures, and the reason of things: insomuch that meeting with difficulties and objections against the right doctrine, which they could not answer, they embraced a less reasonable opinion. These last-mentioned may be supposed to have been honest men, though weak, and of little knowledge and understanding.

SECTION IV.

Many mistakes in the Writings of those who have published the History of Heresies accounted for.

THERE are, as it seems, not a few mistakes in the ancient writers of heresies, Irenæus, Epiphanius, Philaster, and others. Many learned moderns have been sensible of it; and it may be easily and fully accounted for. It was a large and difficult undertaking to write the history of a great number of heresies, and their authors; and the notions of some of them might be very obscure and intricate; it might be difficult to get a sight of their works, or to procure information otherwise. Irenæus himself observes that some good men, who before him had written against the Valentinians, were not fully acquainted with their doctrine, and therefore could not confute them in a right manner. Moreover, wise and understanding persons are

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dum singula calumniantur, manum injiciant Deo, cur solus sit Deus, cur inviderit creaturis, ut non omnes eâdem polleant majestate. Adv. Pelagian. lib. i. p. 496. m. Tom. 4.-Detrahatur ergo illi, cur diabolum esse permiserit, cur passus sit, et hucusque patiatur quotidie aliquid in mundo mali fieri. Quærit hoc Marcion, et omnes hæreticorum canes, qui Vetus laniant 'l estamentum, et hujuscemodi syllogismum texere Aut scivit Deus, hominem in paradiso positum prævaricaturum mandatum illius, aut nescivit, &c. Id. ib. 1. 3. p. 536. m.

consueverunt.

a Sed quoniam multæ hæreses extiterunt, et instinctibus dæmonum populus Dei scissus est-Ante omnia scire nos convenit, et ipsum, et legatos ejns prædixisse, quod plurimæ sectæ, et hæreses haberent existere, quæ concordiam sancti corporis rumperent, ac monuisse, ut summâ prudentiâ caveremus Quorum plerique immemores, deserto itinere cœlesti, vias sibi devias per anfractus et præcipitia condiderunt; per quas partem plebis incautam, et simplicem, ad tenebras, mortemque deducerent.

Quod quâtenus acciderit, exponam. Fuerunt quidam nostrorum vel minus stabilitâ fide, vel minus docti, vel minus cauti-Sed ii, quorum fides lubrica, cum Deum nôsse se et colere simularent, augendis opibus, et honori studentes, affectabant maximum sacerdotium; et, a potioribus victi, secedere cum suffragatoribus suis maluerunt, quam eos ferre præpositos, quibus concupierant ipsi ante præponi. Quidam vero, non satis cœlestibus literis eruditi, cum veritatis accusatoribus respondere non possent, objicientibus vel impossibile vel incongruens esse, ut Deus in uterum se mulieris includeret; nec cœlestem illam majestatem ad tantam infirmitatem potuisse deduci, ut hominibus contemptui, derisui, contumeliæ, et ludibrio esset; posti emo etiam cruciamenta perferret, atque exsecrabili patibulo figereturdepravati sunt ab itinere recto-Lact. Instit. 1. 4. cap. ult. P. 516.518.

b S. Irenée a été, si je ne me trompe, le premier auteur Chrêtien, qui ait entrepris de faire connoitre à l'Eglise les erreurs de tous les heretiques, qui s'etoient élevez jusqu'a son temps, et les refuter. Mais, quelqu' habile que fût ce Pere, l'entrepris étoit bien grande á cause du nombre des sectes, et de l'obscurité, dont quelquesunes affectoient d'enveloper

leurs systêmes. Il falloit lire beaucoup dans un temps, ou les livres n'étoient gueres communes: et lire avec une grande attention, examines bien quels étoient les vrais sentimens des sectaires, pour ne leur en pas attribuer qu'ils n'avoient point, ne pas dissimuler leurs raisons et leurs difficultez, et ne donner point legerement créance à des bruits faux ni incertains. Il fallois surtout se defendre contre le prejugé et la partialité, &c. I. Beausobre Hist. de Manich. 1. 4. c. i. ii. iii. T. 2. p. 4. Unum fortasse caput in hac Dissertatione [Massueti] desiderabunt lectores nonnulli, quo fides Irenæi historica sub examine revocata sit. Vulgus quidem historiæ lectorum non considerat, quanto locorum ac temporum intervallo disjunctus sit auctor aliquis ab eo de quo scripsit-At prudentiores scire avent, imprimis in historia de adversariis scripta, an scriptor notitiam habuerit undiquaque certam, eamque sine affectu exposuerit. Non ignoramus, Irenæum a Tertulliano vocari omnium doctrinarum curio. ⚫ sissimum exploratorem.' Sed an vera sit hæc laus, dubitare in mentem venit, postquam videmus, ipsum Massuetum longe doctius de origine Gnosticorum errorum judicare, quam Irenæum. Heurnann. Recensio Iren. opp. a Massuet. edit. apud Act. Lips. Mens. Apr. 1712. p. 178. Meo quidem. judicio, eum, qui omnia quæ in hæreticos dixit Irenæus, apte et solide dicta esse demonstrare vult, totam hominum illorum disciplinam conturbare, et sententiis eorundem vim afferre oportet. I. L. Moshem. Instit. H. E. Majores. p. 323. Vid. ib. p. 321.

We should not trust too much to the representations which Christians, after the apostolical age, have given of the heretics of their times. Proper abatements must be made for credulity, zeal, resentment, mistake and exaggeration. And as you descend from the middle of the second century, the descriptions of this kind grow less fair and consistent, and more partial and improbable, till, at last, very little credit is due to them. Jortin's Discourses concerning the truth of the Christian Rel. p. 72. 3d ed.

d Quapropter hi qui ante nos fuerunt, et quidem multo nobis meliores, non tamen satis potuerunt contradicere his qui sunt a Valentino, quia ignorabant regulam ipsorum. Iren. Præf. lib. 4. p. 227, 274. Grabe.

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liable to prejudices. Almost all are too averse to men of different sentiments. I have already made an apology for the mistakes observed in the writings of ancient Christians. I shall still endeavour to maintain an impartial regard to all, without aggravating the supposed errors of those who have been defamed as heretics, or the mistakes, oversights, inaccuracies, and misrepresentations of those who have written their history, or have argued against them. I likewise intend to avoid too great exactness and particularity in matters which are either plainly absurd, or very abstruse and metaphysical, and not necessary to be generally known in these times; following herein the example of other ecclesiastical historians of good credit. And I suppose that the history of the Manichees, formerly written, may be of some use here. Indeed one reason of indulging myself in so copious and particular an account of this sect was, that I hoped thereby to shorten the history of the more ancient heresies, and to render it more easy and intelligible to my readers.

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SECTION V.

The Number of Heresies hath been augmented without sufficient Reason.

THE ancient heresies have been unreasonably multiplied. The number in Epiphanius is eighty that is, twenty before Christ, and sixty afterwards, down to his own time. We formerly saw some reason to doubt whether there ever were such sects or heresies as the Valesians, Angelics, and Apostolics, or even such Origenists as Epiphanius speaks of. And if the Nicolaitans were no distinct sect, and if the Simonians, and the Cainites, the Ophites or Ophians, and the Sethians, were not by profession Christians, but unbelievers and enemies of Jesus, as some think, they ought not to be reckoned heretics. But of this more particularly hereafter. The numbers in Epiphanius might be still farther reduced by other considerations.

In Philaster are now one hundred and fifty: but Augustine computed in him twenty-eight heresies before Christ, and one hundred and twenty-eight afterwards. Our copies of Philaster therefore seem to be defective; for we have in him no more after our Lord's coming than one hundred and twenty-two. But many But many of Philaster's heresies are exceeding trifling: Augustine " was sensible of it, and in one part of his work passeth over at once i fourteen or fifteen articles in Philaster. One of the heresies in Philaster, taken too by Augustine, is that there are more worlds than one. Another heresy, but omitted by Augustine, is of those who had given names

a See Vol. ii. p. 234.

Il est juste d' effacer des préjugés, qui viennent moins de l'ignorance que d'une aversion mal entendue pour les hérétiques. Clément d' Alexandrie a fort bien dit, que toutes les opinions des sectaires ne sont ni mauvaises, ni vaines et méprisables. Παμπολλα γαρ των παρα ταις αίρεσεσι δοξαζομενων εύροιμεν αν, όσαι μη τελεον εκκεκωφηνται. κ. λ. Clem. Str. 1. i. p. 298. B. Beausobre Hist. Manich. 1. 3. c. 9. n. v. T. i. p. 573.

De hæreticis quibusdam agemus, qui hæc ætate prava dogmata sparsisse dicuntur. De quibus tamen, cum nullos habemus æquales testes, nec quidquam proferre, possimus ex eorum scriptis, quæ interciderunt, nec supersit nobis eorum >historia, nisi in infensissimorum proxime sequentis seculi, aut etiam posteriorum adversariorum testimoniis, nihil ferme quasi prorsus exploratum proferre possumus. Absit tamen, ut mendacii datâ operâ conficti quemquam insimulatum velimus, e recte sentientibus Christianis: sed fieri potest, ut de iis, quibus merito infensi erant, multa facilius æquo crediderint, ,aut ut mentem eorum non satis adsecuti sint, utque falsa de iis imprudentes prodiderint, non quidem mero nocendi aut mentiendi studio, sed adfectu nonnullo præpediti. Quod et ex hodiernis Christianorum controversiis intelligere licet. Cleric. H. E. A D. 76. n. i. p. 481.

d Itaque hic nimiam adhibere diligentiam puderet. Id. A.D. 121. n. viii. p. 583.

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It is very uncommon (says Du Pin) for writers of heresies to lessen their number, or forget any one; but to multiply them is a common fault. Bib. Eccle. T. 2. p. 244. dans Philastre. He has many good remarks concerning Philaster, and the heresies in him.

See Vol. i. p. 586-590.

Vid. Augustin. Pr. ad Quodvult deum, et libr. de Hær.

сар. 41.
Has hæreses putavi in hoc opus meum de Philastri
opere transferendas. Et alias quidem ipse commemorat; sed
mihi appellandæ hæreses non videntur. Aug. de Hær.
cap. 80.

i Vid. Philast. H. 98. et Fabricii Annot. p. 188. Apud alios 49. Between the seventy-sixth and seventy-seventh heresies of Austin, there are in Philaster fifteen which Austin has omitted, as he has also seven others, which are inserted by Philaster, between those which answer to the seventyseventh and seventy-eighth heresy of Austin.

Alia est hæresis, quæ dicit mundos esse infinitos et innumerabiles, secundum philosophorum quorumdam inanem sententiam, cum scriptura mundum unum dixerit. H. 113. p. 233. Edid. Fabr. Her. 65. p. 34. Tom. 4. La Bigne Bib. Patrum. Par. 1624.

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to stars beside those named in scripture. A common opinion of the ancient Christian writers. concerning the fall of some of the angels is with Philaster a heresy. He has four or five different heresies about the version of the Seventy, and other Greek translations of the Old Testament. His Rhetorians are not a little whimsical; that article was not thoroughly approved by Augustine. I put in the margin a conjecture of Fabricius upon it. There was no occasion to make a distinct chapter of such as held three modes in the Deity, after the mention of Noetus and Sabellius: and yet Augustine has copied that article. And there are many others altogether needless. So that the number of heresies in that writer might be greatly reduced; and indeed in Augustine likewise. Epiphanius and Augustine make two different articles of Montanists or Cataphrygians, and Pepuzians; but Theodoret more judiciously one * only, they being different denominations of one and the same sect or people.

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It may be worth observing in this place that the Christian writers, Justin Martyr,' Hegesippus," and Epiphanius, reckon six or seven sects among the Jews: and as they do not all mention the same, but different, they make in all ten or twelve at least. Whilst Josephus, whose authority must certainly be preferred, computes but three, or at most four Jewish sects: but on this I shall not enlarge. I only refer to the curious dissertation of Rhenford upon the subject.P

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SECTION VI.

Most heresies of the two first Centuries may be reduced to two kinds.

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THE greatest part of the heresies of the two first centuries may be reduced to two kinds. This was done by so ancient a writer as Theodoret, whose words in the preface to his five books of heresies I shall here transcribe, as giving some authority to this observation. • The " ⚫ first book of heretical fables,' says he, shall contain the account of those who assert another 'maker of the world, and deny that there is one principle of all things, who also say that the Lord was man in appearance only. The first of these is Simon the magician of Samaria; the last Manes of Persia. The second book will shew those of a contrary way of thinking, who allow one principle of all things, but say our Lord was a mere man, from Ebion down to Mar'cellus and Photinus, though in somewhat different forms. The third book will contain others 'between these.' But of these there are but six, the Nicolaitans, the Montanists, Noetus, the Quartodecimans, Novatus, and Nepos, three of which, Noetus, Novatus, and Nepos, are of the third century, and the Montanists and Quartodecimans in the latter part of the second century. In the fourth book,' he says, he will place later heresies, that of Arius, Eunomius, and others. The fifth book is to contain a representation of the true evangelical doctrine.' So that the most 'ancient heresies, at the beginning of the second century, are chiefly of two sorts. And what Theodoret says in the place now cited, may be compared with the account he gives in eamdem sententiam ymmachus apud Prudentium. ii. 772. Fabric. ad loc. Philast.

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nias, et Hyadas, et Hados, et talia hujusmodi adserunt nomina delirantes, cum Scriptura pauca nomina siderum dixerit, dicente Job prophetâ- -Qui fecit Pleiades, et Arcturum, &c. Phil. H. 103. p. 197. H. 55. p. 27.

Alia est hæresis, quæ de gigantibus adserit, quod angeli miscuerint se cum feminis ante diluvium, et inde esse natos gigantes suspicatur. H. 107. p 108. H. 59. p. 29.

b Vid. H. 138-142. aliis 90-94.

• Alii sunta Rhetorio quodam, qui omnes laudabat hæreticos, dicens omnes bene sentire, et neminem errare ex jis, sed ambulare bene omnes illos, et male eos non credere sentiebat. H. 91. aliis 43.

A Rhetorio quodam exortam hæresim dicit nimium mirabilis vanitatis, quæ omnes hæreticos recte ambulare, et vera dicere affirmat; quod ita est absurdum, ut mihi incredibile videatur. Aug H. 72

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Suspicor, sub Rhetorio hoc rhetorem latere Themi-tium, qui oratione duodecimâ ad Valentem, p. 159, et quintâ ad Jovinianum, p. 69, docet varietate illâ opinionum de rebus divinis adeo non offendi Numen, ut etiam delectetur. In

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See the First Part of this Work, b. i. ch. iv. and ch. ix. and x.

De fictis Judæorum Hæresibus.

4 Και το μεν πρωτον των μύθων εκείνων την διήγησιν δεξέ ται, ὧν οἱ πατερες δημιυργόν μεν ανέπλασαν έτερον, την SE μιαν των όλων αρνηθεντες αρχήν, αρχας έτερας εκ εσας ὑπέθεντο, δοκήσει δε φανηναι τον κύριον εις ανθρώπες εφασαν -το δε dereço т85 7 2129тia Tetois smideiței te beyonεunotas si par μεν αρχήν είναι των όλων συνωμολόγησαν, ψιλον δε ανθρωπον τον κύριον προσηγόρευσαν. Ταύτης δε της αιρεσεως ηρξε μεν Ewy. x. A. H. F. T. iv. p. 188.

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another work. Tertullian speaks of only two heresies in the times of the apostles, Docetæ and Ebionites.

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Some learned moderns have spoken in the like manner; so Vitringa; nor does Mr. Turner much differ from this account and says Tillemont: The church was disturbed from the ⚫ beginning with two opposite heresies, each of which produced several sects. Of one of these • Simon was the first author. Their capital doctrines are that there are two gods, and two principles, the Creator, and another above him: and that our Saviour was man in appearance only. These are called by the general names of Gnostics and Docetæ, and comprehend almost all the sects of the two first ages. The other heresy opposite to this came from the Jews, who ⚫ embraced Christianity, but not in all its perfection. They owned one principle, and one God, ' and the reality of Christ's human nature. But they believed him to be no more than a man, ⚫ denied his divinity, and retained the ceremonies of the law with so much zeal, as to diminish the liberty and glory of the gospel.'

Agreeable to this, two different opinions concerning the person of Christ have been before spoken of. There is no need therefore to enlarge farther on this head at present.

SECTION VII.

Heretics have been often treated with great Acrimony.

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HERETICS have been often treated with much harshness, and great severity of expression. I have already had occasion to allege some instances of this. It is hard to forbear making some additions here. St. Jerom scruples not to say, they are worse than heathens, the worst of all men; and if they are free from all reproach in their lives, yet they have only the shadow and appearance of virtue, not the truth. Cyril of Jerusalem says of the Montanists that they are called Christians, but falsely. Epiphanius's introduction to his account of Ebionitism must be allowed to be a remarkable instance of harshness, not to say railing. It is with him a manyheaded monster, and has in it at once the profaneness and impurity of the Samaritans, the name of Jews, the errors of the Nazarenes and Cerinthians, and the wickedness of the Carpocratians, with the denomination of Christians. And he is in doubt whether he should not consider Arianism as infidelity; but corrects himself, and adds, or rather wrong faith: which surely is rightest. Passion may suggest the former: but reason will plead for the latter.

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Σίμων, και Μενανδρος, και Μαρκιων, και Βαλεντινος, και Βασιλείδης, και Βαρδεσανης, και Κερδων, και Μάνης, η νηθη σαν αντίκρυς την ανθρωπότητα το Χρισε. Αρτέμων δε και Θεόδοτος, και Σαβελλιος, και Παυλος ὁ Σαμοσατεύς, και Μαρκελλος, και Φωτεινος εις την εναντίαν εκ διαμετρο βλασφημίαν κατέπεσον ανθρωπον γαρ μόνον κηρύττεσι τον Χρισον, την δε προ των αιώνων ὑπάρχεσαν αρνενται θεότητα. Άρειος δε και Euroμios. x. λ. Dial. 2. p. 52. c. T. iv.

b At in epistolâ eos maxime Antichristos vocat, qui Christum negarent in carne venisse, et qui non putarent Jesum esse filium Dei. Illud Marcion, hoc Hebion vindicavit. Hæc sunt, ut arbitror, genera doctrinarum adulterinarum, quæ sub apostolis fuisse, ab ipsis apostolis discimus. De Pr. cap. 33, 34. p. 244. B. p. 210, 11.

Recte itaque episcopus Cestriensis, Vind. Ign. P. 2. c. i. p. 344, Duæ potissimum hæreses, ait, de naturâ Christi eâ tempestate obtinebant- -Quarum altera Docetarum fuit a Simonianis ortorum, humanæ naturæ veritatem in Christo despuentium, altera Ebionitarum, divinam prorsus naturam et æternam generationem negantium, legisque cæremonias urgentium. Vitring, Obs. Sacr. 1. 5. cap. 12. p. 155, 156.

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• Mem. Ec. T. 2. L'hérésie des Cerinthiens. init.
f See Vol. ii. p. 235.

Ib. p. 147, 148, and 160.

Multo quippe pejori conditione sunt hæretici quam gentiles. Hier. in Mat. cap. xiii. T. iv. p. 51. f.―et impietatem superant Ethnicorum- Nullus enim ecclesiasticorum tantum habet studii in bono, quantum hæretici in malo: et in eo se lucrum putant consequi, si alios decipiant, et ipsi perditi cæteros perdant. In Is. cap. xviii. p. 180. m. T. 3.

iHoc significat, quod impietate suâ omnes vincant hæretici. Verbi gratiâ: Dicit Epicurus, non esse providentiam, et voluptatem maximum bonum. Comparatione hujus, sceleratior Marcion, et omnes hæretici, qui vetus lacerant testamentum. In Is. cap. xviii. p. 179. f.

* Porro hæretici imaginem tantum habentes umbramque virtutum, et non ipsam veritatem, absque fructu operum, verborum folia pollicentur. In Is. cap. v. p. 50. m.

· Ψεύδως μεν, ἱμωνυμως δε καλείσθαι Χρισιανες. Cat. 16.

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μαρείτων μεν γαρ εχει το βδελυρον, Ιεδαίων δε το ονομα Ναζωραίων την γνωμην, Κηρίνθινων το είδος, Καρποκρατιανών την κακοτροπίαν, και Χρισιανων βέλεται έχειν την προσηγορίαν. H. 30. n. 1.

d The primitive heretics were not by far so numerous as has been represented. The erroneous tenets propagated by the primitive heretics are reducible to a few heads; and, strictly speaking, there were not above three or four heresies, Ως είθε και ή τε Αρεις εμβεβροντημενη πις ις μαλλον for the first two hundred years. Calumnies upon the primi de asia esi di μaññov nanomisiα. H. 69. n. ii. fin. tive Christians, p. 190, 191.

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Indeed there are many considerations that may lead men to moderation one toward another, upon occasion of different sentiments, especially in matters which have in them some abstruseness and difficulty. One consideration of no small moment is, that we are in danger of the same treatment which we give to others. It was formerly observed that Methodius bore hard upon Origen: but he himself has since been suspected of divers errors. Philaster, who wrote a long treatise of heresies, and condemns some of them with severity, has not been thought orthodox by all, but has fallen under the charge or suspicion of heresy. He speaks of man's free-will in terms that would be disliked by many of late times. Moreover he thought the soul to be created before the body. And as he has no article of Origenists, or followers of Origen, he is supposed to have favoured that great man in some of his peculiarities. The millennium, which has been a favourite doctrine of some ages, and has had the patronage of the learned as well as the vulgar, among Christians; at other times, and by other writers, has been exploded and ridiculed. And notwithstanding the allowed piety of some of its patrons, it is placed by Philaster among his heresies. This is certain, that as bad things were said of the primitive Christians by Jews and heathens, as ever were said of the ancient heretics by catholics. Modern reformers have been treated just in the same manner. And no wonder, since there have in every age been men so strongly attached to their present interest as to value the emoluments connected with old establishments, however erroneous, more than truth. Such men will always represent every attempt toward a reformation, as proceeding from wicked and impious dispositions, and will cry down the promoters of it, as heretics, and as men of the most abandoned and profligate principles.

This must be the case whenever men think themselves privileged to neglect the rules of candour and moderation, in the judgment they form concerning each other. For though truth is one and unchangeable, orthodoxy and heresy are as variable as the opinions of fallible and inconstant, of prejudiced and ignorant men,

SECTION VIII.

Heretics have been greatly calumniated.

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SOME seem to have reckoned that they had a right to say the worst things of heretics which they could; and others have thought themselves obliged to believe all the evil that has been reported of them. I have already, at several times, had occasion to confute some grievous charges against such as were called heretics, particularly the impure Origenists, if ever there were such a sect, and the Manichees. Some other things are now to be taken notice of relating to more ancient heretics, who appeared near the end of the first, or in the former part of the second century.

One thing laid to the charge of many of those heretics is magic.

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Marcus or Marc, from whom the Marcosians were denominated,, is often called a magician and impostor. Irenæus says, the Basilidians had invocations, inchantments, and all kinds of curious and magical practices. And, according to Epiphanius, Basilides would never be persuaded to leave off magical arts. In like manner Irenæus also speaks of the Carpocratians. And Eusebius says of these last, as upon the authority of Irenæus, that they practised magic not secretly, but openly, more openly than Simon himself.

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Nevertheless some learned moderns have doubted of this, and have made a question, Whether

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ради δε αλλα και μαγγανικαίς μηχαναίς προσανεχων εκ επαύσατο, και περειςγιαὶς ὁ απατέων. H. 24. n. ii. p. 69. D.

Artes enim magicas operantur et ipsi, et incantationes, philtra quoque et charitesia, et paredros, et oniropompos, et reliquas malignationes. Ib. c. xxv. n. iii. c. xxiv. 100.

Γράφει δε και Ειρηναίος συγχρονισαι τετοις Καρποκράτην, ἕτερας αἱρέσεως, της των Γνωτικων επικληθεισης πατέρα· οἱ και το Σίμωνος, εχ ως εκείνος κρυβδην, αλλ' ηδη και εἰς φανερον, τας μαγειας παραδιδοναι ηξιον. Eus. H. E. i. iv. c. vii. p. 120.

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