The Ancient Church Part 10

The same system of doctrine is inculcated throughout the whole of the sacred volume. Though upwards of fifteen hundred years elapsed between the commencement and the completion of the canon of Scripture; though its authors were variously educated; though they were distinguished, as well by their tastes, as by their temperaments; and though they lived in different countries and in different ages; all the parts of the volume called the Bible exhibit the clearest indications of unity of design.

Each writer testifies to the "one faith," and each contributes something to its ill.u.s.tration. Thus it is that, even at the present day, every book in the canon is "good to the use of edifying." The announcements made to our first parents will continue to impart spiritual refreshment to their posterity of the latest generations; and the believer can now give utterance to his devotional feelings in the language of the Psalms, as appropriately as could the worshipper of old, when surrounded by all the types and shadows of the Levitical ceremonial.

The Old Testament is related to the New as the dawn to the day, or the prophecy to its accomplishment. Jesus appeared merely to consummate the Redemption which "the promises made to the fathers" had announced.

"Think not," said he, "that I am come to destroy the law or the prophets, I am not come to destroy but to fulfil." [189:1] The mission of our Lord explained many things which had long remained mysterious; and, in allusion to the great amount of fresh information thus communicated, He is said to have "brought life and immortality to light through the gospel." [189:2]

When the apostles first became disciples of the Son of Mary, their views were certainly very indefinite and circ.u.mscribed. Acting under the influence of strong attachment to the Wonderful Personage who exhibited such wisdom and performed so many mighty works, they promptly obeyed the invitation to come and follow Him; and yet when required to tell who was this Great Teacher to whom they were attached by the charm of such a holy yet mysterious fascination, they could do little more than declare their conviction that Jesus was THE CHRIST. [189:3] They knew, indeed, that the Messiah, or the Great Prophet, was to be a redeemer, and a King; [189:4] but they did not understand how their lowly Master was to establish His t.i.tle to such high offices. [189:5] Though they "looked for redemption," and "waited for the kingdom of G.o.d," [189:6] there was much that was vague, as well as much that was visionary, in their notions of the Redemption and the Kingdom. We may well suppose that the views of the mult.i.tude were still less correct and perspicuous. Some, perhaps, expected that Christ, as a prophet, would decide the ecclesiastical controversies of the age; [189:7] others, probably, antic.i.p.ated that, as a Redeemer, he would deliver His countrymen from Roman domination; [189:8] whilst others again cherished the hope that, as a King, he would erect in Judea a mighty monarchy. [189:9] The expectation that he would a.s.sert the possession of temporal dominion was long entertained even by those who had been taught to regard Him as a spiritual Saviour. [190:1]

During the interval between the resurrection and ascension, the apostles profited greatly by the teaching of our Lord. "Then opened He their understanding that they might understand the Scriptures," [190:2]

shewing that all things were "fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms" [190:3] concerning Him.

The true nature of Christ's Kingdom was now fully disclosed to them; they saw that the history of Jesus was embodied in the ancient predictions; and thus their ideas were brought into harmony with the revelations of the Old Testament. On the day of Pentecost they, doubtless, received additional illumination; and thus, maturely qualified for the duties of their apostleship, they began to publish the great salvation. Even afterwards, their knowledge continued to expand; for they had yet to be taught that the Gentiles also were heirs of the Kingdom of Heaven; [190:4] that uncirc.u.mcised believers were to be admitted to all the privileges of ecclesiastical fellowship; [190:5] and that the ceremonial law had ceased to be obligatory. [190:6]

We do not require, however, to trace the progress of enlightenment in the minds of the original heralds of the gospel, that we may ascertain the doctrine of the Apostolic Church; for in the New Testament we have a complete and unerring exposition of the faith delivered to the saints.

We have seen that, with a few comparatively trivial exceptions, all the doc.u.ments dictated by the apostles and evangelists were at once recognised as inspired, [190:7] so that in them, combined with the Jewish Scriptures, we have a perfect ecclesiastical statute-book. The doctrine set forth in the New Testament was cordially embraced in the first century by all genuine believers. And it cannot be too emphatically inculcated that _the written Word_ was of paramount authority among the primitive Christians. The Israelites had traditions which they professed to have received from Moses; but our Lord repudiated these fables, and a.s.serted the supremacy of the book of inspiration. [191:1] In His own discourses He honoured the Scriptures by continually quoting from them; [191:2] and He commanded the Jews to refer to them as the only sure arbiters of his pretensions. [191:3] The apostles followed His example. More than one-half of the sermon preached by Peter on the day of Pentecost consisted of pa.s.sages selected from the Old Testament. [191:4] The Scriptures, too, inculcate, not only their claims as standards of ultimate appeal, but also their sufficiency to meet all the wants of the faithful; for they are said to be "able to make wise unto salvation," [191:5] and to be "profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of G.o.d may be _perfect, thoroughly furnished unto all good works_."

[191:6] The sacred records teach, with equal clearness, their own plenary inspiration. Each writer has his peculiarities of style, and yet each uses language which the Holy Spirit dictates. In the New Testament a single word is more than once made the basis of an argument; [191:7]

and doctrines are repeatedly established by a critical examination of particular forms of expression, [191:8] When statements advanced by Moses, or David, or Isaiah, are adduced, they are often prefaced with the intimation that thus "the Holy Ghost saith," [191:9] or thus "it is spoken of the Lord." [191:10] The apostles plainly aver that they employ language of infallible authority. "We speak," says Paul, "_in the words_ which the Holy Ghost teacheth," [192:1] "All Scripture is given by inspiration of G.o.d." [192:2]

It is of unutterable importance that the Scriptures are the very word of the Lord, for they relate to our highest interests, and were they of less authority, they could not command our entire confidence. The momentous truths which they reveal are in every way worthy to be recorded in memorials given by inspiration of G.o.d. Under the ancient economy the sinner was a.s.sured of a Redeemer; [192:3] and intimations were not wanting that his deliverance would be wrought out in a way which would excite the wonder of the whole intelligent creation; [192:4]

but the New Testament uplifts the veil, and sheds a glorious radiance over the revelation of mercy. According to the doctrine of the Apostolic Church the human race are at once "guilty before G.o.d," [192:5] and "dead in trespa.s.ses and sins;" [192:6] and as Christ in the days of His flesh called forth Lazarus from the tomb, and made him a monument of His wonder-working power, so by His word He still awakens dead sinners and calls them with an holy calling, that they may be trophies of His grace throughout all eternity. And as the restoration of hearing is an evidence of the restoration of life, so the reception of the word by faith is a sure token of spiritual vitality. "_He that heareth my word_," said Christ, "and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but _is pa.s.sed from death unto life_." [192:7]

Faith is to the soul of the believer what the living organs are to his body. It is the ear, the eye, the hand, and the palate of the spiritual man. By faith he hears the voice of the Son of G.o.d; [192:8] by faith he sees Him who is invisible; [192:9] by faith he looks unto Jesus; [193:1]

by faith he lays hold upon the Hope set before him; [193:2] and by faith he tastes that the Lord is gracious. [193:3] All the promises are addressed to faith; and by faith they are appropriated and enjoyed. By faith the believer is pardoned, [193:4] sanctified, [193:5] sustained, [193:6] and comforted. [193:7] Faith is the substance of things hoped for, the evidence of things not seen; [193:8] for it enables us to antic.i.p.ate the happiness of heaven, and to realize the truth of G.o.d.

The word of the Lord is to the faith of the Christian what the material world is to his bodily senses. As the eye gazes with delight on the magnificent scenery of creation, the eye of faith contemplates with joy unspeakable the exceedingly great and precious promises. And as the eye can look with pleasure only on those objects which it sees, faith can rest with satisfaction only on those things which are written in the book of G.o.d's testimony. It has been "written that we might believe that Jesus is the Christ, the Son of G.o.d; and that believing we might have life through his name." [193:9]

The Scriptures are not to be regarded as a storehouse of facts, promises, and precepts, without relation or dependency; but a volume in which may be found a collection of glorious truths, all forming one great and well-balanced system. Every part of revelation refers to the Redeemer; and His earthly history is the key by means of which its various announcements may be ill.u.s.trated and harmonized. In the theology of the New Testament Christ is indeed the "All in all." In addition to many other ill.u.s.trious t.i.tles which He bears, He is represented as "the Lamb of G.o.d which taketh away the sin of the world," [193:10] "the End of the Law for righteousness to every one that believeth," [193:11] "the Head of the Church," [194:1] the "King of kings," [194:2] and "the Hope of glory." [194:3] During His public ministry He performed miracles such as had been previously understood to mark the peculiar energy of Omnipotence; for He opened the eyes of the blind; [194:4] He walked upon the waves of the sea; [194:5] He made the storm a calm; [194:6] and He declared to man what was his thought. [194:7] In His capacity of Saviour He exercises attributes which are essentially divine; as He redeems from all iniquity, [194:8] and pardons sin, [194:9] and sanctifies the Church, [194:10] and opens the heart, [194:11] and searches the reins.

[194:12] Had Jesus of Nazareth failed to a.s.sert His divine dignity, the credentials of His mission would have been incomplete, for the Messiah of the Old Testament is no other than the Monarch of the universe.

Nothing can be more obvious than that the ancient prophets invest Him with the various t.i.tles and attributes of Deity. He is called "the Lord," [194:13] "Jehovah," [194:14] and "G.o.d;" [194:15] He is represented as the object of worship; [194:16] He is set forth as the King's Son who shall daily be praised; [194:17] and He is exhibited as an Almighty and Eternal Friend in whom all that put their trust are blessed. [194:18]

During the public ministry of our Lord the Twelve do not seem to have been altogether ignorant of His exalted dignity; [194:19] and yet the most decisive attestations to His G.o.dhead do not occur until after His resurrection. [194:20] When the apostles surveyed the humble individual with whom they were in daily intercourse, it is not extraordinary that their faith faltered, and that their powers of apprehension failed, as they pondered the prophecies relating to His advent. When they attempted closely to grapple with the amazing truths there presented to their contemplation, and thought of "the Word made flesh," well might they be overwhelmed with a feeling of giddy and dubious wonder. Even after the resurrection had ill.u.s.trated so marvellously the announcements of the Old Testament, the disciples still continued to regard them with a species of bewilderment; and our Saviour himself found it necessary to point out in detail their meaning and their fulfilment. "Beginning at Moses and all the prophets he expounded to them in all the Scriptures the things concerning himself." [195:1] The whole truth as to the glory of His person now flashed upon their minds, and henceforth they do not scruple to apply to Him all the lofty t.i.tles bestowed of old on the Messiah. The writers of the New Testament say expressly that "Jesus is the Lord," [195:2] and "G.o.d blessed for ever;" [195:3] they describe believers as trusting in Him, [195:4] as serving Him, [195:5] and as calling upon His name; [195:6] and they tell of saints and angels, uniting in the celebration of His praise. [195:7] Such testimonies leave no doubt as to their ideas of His dignity. Divine incarnations were recognised in the heathen mythology, so that the Gentiles could not well object to the doctrine of the a.s.sumption of our nature by the Son of G.o.d; but Christianity a.s.serts its immense superiority to paganism in its account of the design of the union of humanity and Deity in the person of the Redeemer. According to the poets of Greece and Rome, the G.o.ds often adopted material forms for the vilest of purposes; but the Lord of glory was made partaker of our flesh and blood, [196:1] that He might satisfy the claims of eternal justice, and purchase for us a happy and immortal inheritance. In the cross of Christ sin appears "exceedingly sinful," and the divine law has been more signally honoured by His sufferings than if all men of all generations had for ever groaned under its chastis.e.m.e.nts. The Jewish ritual must have made the apostles perfectly familiar with the doctrine of atonement; but they were "slow of heart to believe" that their Master was Himself the Mighty Sacrifice represented in the types of the Mosaic ceremonial [196:2] The evangelist informs us that He expounded this subject after His resurrection, shewing them that "thus it behoved Christ to suffer." [196:3] Still, the crucifixion of the Saviour was to mult.i.tudes a "rock of offence." The ambitious Israelite, who expected that the Messiah would go forth conquering and to conquer, and that He would make Palestine the seat of universal empire, could not brook the thought that the Great Deliverer was to die; and the learned Greek, who looked upon all religion with no little scepticism, was prepared to ridicule the idea of the burial of the Son of G.o.d; but the very circ.u.mstance which awakened such prejudices, suggested to those possessed of spiritual discernment discoveries of stupendous grandeur. Justice demands the punishment of transgressors; mercy pleads for their forgiveness: holiness requires the execution of G.o.d's threatenings; goodness insists on the fulfilment of His promises: and all these attributes are harmonized in the doctrine of a Saviour sacrificed. G.o.d is "just, and the justifier of him which, believeth in Jesus." [196:4] The Son of Man "by his own blood obtained eternal redemption" [197:1] for His Church; "mercy and truth meet together" in His expiation; and His death is thus the central point to which the eye of faith is now directed. Hence Paul says--"We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ, the power of G.o.d, and the wisdom of G.o.d." [197:2]

The doctrine of the Apostolic Church is simple and consistent, as well as spiritual and sublime. The way of redemption it discloses is not an extempore provision of Supreme benevolence called forth by an unforeseen contingency, but a plan devised from eternity, and fitted to display all the divine perfections in most impressive combination. Whilst it recognises the voluntary agency of man, it upholds the sovereignty of G.o.d. Jehovah graciously secures the salvation of every heir of the promises by both contriving and carrying out all the arrangements of the "well ordered covenant." His Spirit quickens the dead soul, and works in us "to will and to do of His good pleasure." [197:3] "The Father hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved." [197:4]

The theological term Trinity was not in use in the days of the apostles, but it does not follow that the doctrine now so designated was then unknown; for the New Testament clearly indicates that the Father, the Son, and the Holy Ghost exist in the unity of the G.o.dhead. [197:5]

Neither can it be inferred from the absence of any fixed formula of doctrine that the early followers of our Lord did not all profess the same sentiments, for they had "one Lord, one faith, one baptism."

[198:1] The doc.u.ment commonly called "the Apostles' Creed" is certainly of very great antiquity, but no part of it proceeded from those to whom it is attributed by its t.i.tle; [198:2] and its rather bald and dry detail of facts and principles obviously betokens a decline from the simple and earnest spirit of primitive Christianity. Though the early converts, before baptism, made a declaration of their faith, [198:3]

there is in the sacred volume no authorised summary of doctrinal belief; and in this fact we have a proof of the far-seeing wisdom by which the New Testament was dictated; as heresy is ever changing its features, and a test of orthodoxy, suited to the wants of one age, would not exclude the errorists of another. It has been left to the existing rulers of the Church to frame such ecclesiastical symbols as circ.u.mstances require; and it is a striking evidence of the perfection of the Bible that it has been found capable of furnishing an antidote to every form of heterodoxy which has ever appeared.

It may be added that the doctrine of the Apostolic Church is eminently practical. The great object of the mission of Jesus was to "save His people from their sins;" [198:4] and the tendency of all the teachings of the New Testament is to promote sanctification. But the holiness of the gospel is not a shy asceticism which sits in a cloister in moody melancholy, so that its light never shines before men; but a generous consecration of the heart to G.o.d, which leads us to confess Christ in the presence of gainsayers, and which prompts us to delight in works of benevolence. The true Christian should be happy as well as holy; for the knowledge of the highest truth is connected with the purest enjoyment.

This "wisdom is better than rubies, and all the things that may be desired are not to be compared to it." [199:1] The Apostle Paul, when a prisoner at Rome, had comforts to which Nero was an utter stranger. Even then he could say--"I have learned in whatsoever state I am therewith to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me." [199:2] When all around the believer may be dark and discouraging, there may be sunshine in his soul. There are no joys comparable to the joys of a Christian. They are the gifts of the Spirit of G.o.d, and the first-fruits of eternal blessedness; they are serene and heavenly, solid and satisfying.

CHAPTER III.

THE HERESIES OF THE APOSTOLIC AGE.

The Greek word translated _heresy_ [200:1] in our authorised version of the New Testament, did not primarily convey an unfavourable idea. It simply denoted a _choice_ or _preference_. It was often employed to indicate the adoption of a particular cla.s.s of philosophical sentiments; and thus it came to signify a _sect_ or _denomination_. Hence we find ancient writers speaking of the _heresy_ of the Stoics, the _heresy_ of the Epicureans, and the _heresy_ of the Academics. The Jews who used the Greek language did not consider that the word necessarily reflected on the party it was intended to describe; and Josephus, who was himself a Pharisee, accordingly discourses of the three heresies of the Pharisees, the Sadducees, and the Essenes. [200:2] The Apostle Paul, when speaking of his own history prior to his conversion, says, that "after the strictest heresy" of his religion he lived a Pharisee. [200:3] We learn, too, from the book of the Acts, that the early Christians were known as "the heresy of the Nazarenes." [200:4] But very soon the word began to be employed to denote something which the gospel could not sanction; and accordingly, in the Epistle to the Galatians, heresies are enumerated among the works of the flesh. [200:5] It is not difficult to explain why Christian writers at an early date were led to attach such a meaning to a term which had hitherto been understood to imply nothing reprehensible. The New Testament teaches us to regard an erroneous theology as sinful, and traces every deviation from "the one faith" of the gospel to the corruption of a darkened intellect. [201:1] It declares--"He that believeth not is _condemned already_, because he hath not believed in the name of the only-begotten Son of G.o.d; and this is the condemnation, that light is come into the world, and men loved darkness rather than light, _because their deeds were evil_." [201:2]

Thus it was that the most ancient ecclesiastical authors described all cla.s.ses of unbelievers, sceptics, and innovators, under the general name of heretics. Persons who in matters of religion made a _false choice_, of whatever kind, were viewed as "vainly puffed up by a fleshly mind,"

or as under the influence of some species of mental depravity.

It thus appears that heresy, in the first century, denoted every deviation from the Christian faith. Pagans and Jews, as well as professors of apocryphal forms of the gospel, were called heretics.

[201:3] But in the New Testament our attention is directed chiefly to errorists who in some way disturbed the Church, and adulterated the doctrine taught by our Lord and His apostles. Paul refers to such characters when he says--"A man that is an heretic, after the first and second admonition, reject;" [201:4] and Peter also alludes to them when he speaks of false teachers who were to appear and "privily bring in d.a.m.nable heresies." [201:5]

The earliest corrupters of the gospel were unquestionably those who endeavoured to impose the observance of the Mosaic law on the converted Gentiles. Their proceedings were condemned in the Council of Jerusalem, mentioned in the fifteenth chapter of the Acts of the Apostles; and Paul, in his letter to the Galatians, subsequently exposed their infatuation. But evangelical truth had, perhaps, more to fear from dilution with the speculations of the Jewish and pagan literati. [202:1]

The apostle had this evil in view when he said to the Colossians-- "Beware lest any man spoil you through _philosophy_ and vain deceit, after the tradition of men, after the _rudiments of the world_, and not after Christ." [202:2] He likewise emphatically attested the danger to be apprehended from it when he addressed to his own son in the faith the impa.s.sioned admonition--"O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and _oppositions of science_ falsely so called." [202:3]

There is no reason to doubt that the "science" or "philosophy" of which Paul was so anxious that the disciples should beware, was the same which was afterwards so well known by the designation of _Gnosticism_. The second century was the period of its most vigorous development, and it then, for a time, almost engrossed the attention of the Church; but it was already beginning to exert a pernicious influence, and it is therefore noticed by the vigilant apostle. Whilst it acknowledged, to a certain extent, the authority of the Christian revelation, it also borrowed largely from Platonism; and, in a spirit of accommodation to the system of the Athenian sage, it rejected some of the leading doctrines of the gospel. Plato never seems to have entertained the sublime conception of the creation of all things out of nothing by the word of the Most High. He held that matter is essentially evil, and that it existed from eternity. [202:4] The false teachers who disturbed the Church in the apostolic age adopted both these views; and the errors which they propagated and of which the New Testament takes notice, flowed from their unsound philosophy by direct and necessary consequence. As a right understanding of certain pa.s.sages of Scripture depends on an acquaintance with their system, it may here be expedient to advert somewhat more particularly to a few of its peculiar features.

The Gnostics alleged that the present world owes neither its origin nor its arrangement to the Supreme G.o.d. They maintained that its const.i.tuent parts have been always in existence; and that, as the great Father of Lights would have been contaminated by contact with corrupt matter, the visible frame of things was fashioned, without His knowledge, by an inferior Intelligence. These principles obviously derogated from the glory of Jehovah. By ascribing to matter an independent and eternal existence, they impugned the doctrine of G.o.d's Omnipotent Sovereignty; and by representing it as regulated without His sanction by a spiritual agent of a lower rank, they denied His Universal Providence. The apostle, therefore, felt it necessary to enter his protest against all such cosmogonies. He declared that Jehovah alone, as Father, Son, and Holy Ghost, existed from eternity; and that all things spiritual and material arose out of nothing in obedience to the word of the second person of the G.o.dhead. "By Him," says he, "were all things _created_, that are in heaven and that are in earth, _visible and invisible_, whether they be thrones or dominions or princ.i.p.alities or powers; all things were created by Him and for Him, and He is _before all things_, and by Him _all things consist_." [203:1]

The philosophical system of the Gnostics also led them to adopt false views respecting the _body of Christ_. As, according to their theory, the Messiah appeared to deliver men from the bondage of evil matter, they could not consistently acknowledge that He himself inhabited an earthly tabernacle. They refused to admit that our Lord was born of a human parent; and, as they a.s.serted that He had a body only in appearance, or that His visible form as man was in reality a phantom, they were at length known by the t.i.tle of Docetae. [204:1] The Apostle John repeatedly attests the folly and the danger of such speculations.

"The Word," says he, "was _made flesh_ and dwelt among us. [204:2] ...

Every spirit that _confesseth not that Jesus Christ is come in the flesh_ is not of G.o.d. [204:3] ... That which was from the beginning, which we have _heard_, which we have _seen_ with our eyes, which we have _looked upon_, and _our hands have handled_ of the Word of Life ...

declare we unto you. [204:4] ... _Many deceivers_ are entered into the world who confess not that _Jesus Christ is come in the flesh_." [204:5]

Reasoning from the principle that evil is inherent in matter, the Gnostics believed the union of the soul and the body to be a calamity.

According to their views the spiritual being can never attain the perfection of which he is susceptible so long as he remains connected with his present corporeal organization. Hence they rejected the doctrine of the resurrection of the body. When Paul asks the Corinthians--"How say some among you that there is no resurrection of the dead?" [204:6]--he alludes to the Gnostic denial of this article of the Christian theology. He also refers to the same circ.u.mstance when he denounces the "profane and vain babblings" of those who "concerning the truth" had erred, "saying that the resurrection is past already."

[204:7] These heretics, it would appear, maintained that an introduction to their _Gnosis_, or knowledge, was the only genuine deliverance from the dominion of death; and argued accordingly that, in the case of those who had been initiated into the mysteries of their system, the resurrection was "past already."

The ancient Christian writers concur in stating that Simon, mentioned in the Acts of the Apostles, [205:1] and commonly called Simon Magus, was the father of the sects of the Gnostics. [205:2] He was a Samaritan by birth, and after the rebuke he received from Peter, [205:3] he is reported to have withdrawn from the Church, and to have concocted a theology of his own, into which he imported some elements borrowed from Christianity. At a subsequent period he travelled to Rome, where he attracted attention by the novelty of his creed, and the boldness of his pretensions. We are told that, prior to his baptism by Philip, he "had used sorcery, and bewitched the people of Samaria, giving out that himself was some great one;" [205:4] and subsequently he seems to have pursued a similar career. According to a very early authority, nearly all the inhabitants of his native country, and a few persons in other districts, worshipped him as the first or supreme G.o.d. [205:5] There is, probably, some exaggeration in this statement; but there seems no reason to doubt that he laid claim to extraordinary powers, maintaining that the same spirit which had been imparted to Jesus, had descended on himself. He is also said to have denied that our Lord had a real body.

Some, who did not enrol themselves under his standard, soon partially adopted his principles; and there is cause to think that Hymenaeus, Philetus, Alexander, Phygellus, and Hermogenes, mentioned in the New Testament, [205:6] were all more or less tinctured with the spirit of Gnosticism. Other heresiarchs, not named in the sacred record, are known to have flourished towards the close of the first century. Of these the most famous were Carpocrates, Cerinthus, and Ebion. [206:1] There is a tradition that John, "the beloved disciple," came in contact with Cerinthus, when going into a bath at Ephesus, and retired abruptly from the place, that he might not compromise himself by remaining in the same building with such an enemy of the Christian revelation. [206:2] It is also stated that the same apostle's testimony to the dignity of the Word, in the beginning of his Gospel, was designed as an antidote to the errors of this heresiarch. [206:3]

When the gospel exerts its proper influence on the character it produces an enlightened, genial, and consistent piety; but a false faith is apt to lead, in practice, to one of two extremes, either the asceticism of the Essene, or the sensualism of the Sadducee. Gnosticism developed itself in both these directions. Some of its advocates maintained that, as matter is essentially evil, the corrupt propensities of the body should be kept in constant subjection by a life of rigorous mortification; others held that, as the principle of evil is inherent in the corporeal frame, the malady is beyond the reach of cure, and that, therefore, the animal nature should be permitted freely to indulge its peculiar appet.i.tes. To the latter party, as some think, belonged the Nicolaitanes noticed by John in the Apocalypse. [206:4] They are said to have derived their name from Nicolas, one of the seven deacons ordained by the apostles; [206:5] and to have been a cla.s.s of Gnostics noted for their licentiousness. The origin of the designation may, perhaps, admit of some dispute; but it is certain that those to whom it was applied were alike lax in principle and dissolute in practice, for the Spirit of G.o.d has declared His abhorrence as well of the "_doctrine_," as of "the _deeds_ of the Nicolaitanes." [207:1]

Though the Jews, at the time of the appearance of our Lord, were so much divided in sentiment, and though the Pharisees, the Sadducees, and the Essenes, had each their theological peculiarities, their sectarianism did not involve any complete severance or separation. Notwithstanding their differences of creed, the Pharisees and Sadducees sat together in the Sanhedrim, [207:2] and worshipped together in the temple. All the seed of Abraham const.i.tuted one Church, and congregated in the same sacred courts to celebrate the great festivals. In the Christian Church, in the days of the apostles, there was something approaching to the same outward unity. Though, for instance, there were so many parties among the Corinthians--though one said, I am of Paul, and another I am of Apollos, and another I am of Cephas, and another I am of Christ--all a.s.sembled in the same place to join in the same worship, and to partake of the same Eucharist. Those who withdrew from the disciples with whom they had been previously a.s.sociated, appear generally to have relinquished altogether the profession of Christianity. [207:3] Some, at least, of the Gnostics acted very differently. When danger appeared they were inclined to temporize, and to discontinue their attendance on the worship of the Church; but they were desirous to remain still nominally connected with the great body of believers. [207:4] Any form of alliance with such dangerous errorists was, however, considered a cause of scandal; and the inspired teachers of the gospel insisted on their exclusion from ecclesiastical fellowship. Hence Paul declares that he had delivered Hymenaeus and Alexander "unto Satan" that they might learn "not to blaspheme;" [208:1] and John upbraids the Church in Pergamos because it retained in its communion "them that held the doctrine of the Nicolaitanes." [208:2] During the first century the Gnostics seem to have been unable to create anything like a schism among those who had embraced Christianity. Whilst the apostles lived the "science falsely so called" could not pretend to a divine sanction; and though here and there they displayed considerable activity in the dissemination of their principles, they were sternly and effectually discountenanced. It is accordingly stated by one of the earliest ecclesiastical writers that, in the time of Simeon of Jerusalem, who finished his career in the beginning of the second century, "they called the Church as yet a virgin, inasmuch as it was not yet corrupted by vain discourses."

[208:3] Other writers concur in bearing testimony to the fact that, whilst the apostles were on earth, false teachers failed "to divide the unity" of the Christian commonwealth, "by the introduction of corrupt doctrines." [208:4]

The gospel affords scope for the healthful and vigorous exercise of the human understanding, and it is itself the highest and the purest wisdom.

It likewise supplies a test for ascertaining the state of the heart.

Those who receive it with faith unfeigned will delight to meditate on its wonderful discoveries; but those who are unrenewed in the spirit of their minds will render to it only a doubtful submission, and will pervert its plainest announcements. The apostle therefore says--"There must be also heresies among you, that they which are approved may be made manifest among you." [208:5] The heretic is made manifest alike by his deviations from the doctrines and the precepts of revelation. His creed does not exhibit the consistency of truth, and his life fails to display the beauty of holiness. Bible Christianity is neither superst.i.tious nor sceptical, neither austere nor sensual. "The wisdom that is from above is _first pure,_ then peaceable, gentle, and easy to be intreated, _full of mercy and good fruits_, without partiality and without hypocrisy." [209:1]

SECTION III.

THE WORSHIP AND CONSt.i.tUTION OF THE APOSTOLIC CHURCH.

CHAPTER I.

THE LORD'S DAY--THE WORSHIP OF THE APOSTOLIC CHURCH--ITS SYMBOLIC ORDINANCES AND ITS DISCIPLINE.