EDWARD GIBBON: Historical Works, Memoirs & Letters (Including "The History of the Decline and Fall of the Roman Empire"). Edward Gibbon
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See Beausobre, Hist. du Manicheisme, l. i. c. 4. Origen and St. Augustin were among the allegorists.]
31 Hegesippus, ap. Euseb. l. iii. 32, iv. 22. Clemens Alexandrin Stromat. vii. 17.
Note: The assertion of Hegesippus is not so positive: it is sufficient to read the whole passage in Eusebius, to see that the former part is modified by the matter. Hegesippus adds, that up to this period the church had remained pure and immaculate as a virgin. Those who labored to corrupt the doctrines of the gospel worked as yet in obscurity — G]
32 In the account of the Gnostics of the second and third centuries, Mosheim is ingenious and candid; Le Clerc dull, but exact; Beausobre almost always an apologist; and it is much to be feared that the primitive fathers are very frequently calumniators.
Note The Histoire du Gnosticisme of M. Matter is at once the fairest and most complete account of these sects. — M.]
33 See the catalogues of Irenaeus and Epiphanius. It must indeed be allowed, that those writers were inclined to multiply the number of sects which opposed the unity of the church.]
34 Eusebius, l. iv. c. 15. Sozomen, l. ii. c. 32. See in Bayle, in the article of Marcion, a curious detail of a dispute on that subject. It should seem that some of the Gnostics (the Basilidians) declined, and even refused the honor of Martyrdom. Their reasons were singular and abstruse. See Mosheim, p. 539.]
† M. Hahn has restored the Marcionite Gospel with great ingenuity. His work is reprinted in Thilo. Codex. Apoc. Nov. Test. vol. i. — M.]
35 See a very remarkable passage of Origen, (Proem. ad Lucam.) That indefatigable writer, who had consumed his life in the study of the Scriptures, relies for their authenticity on the inspired authority of the church. It was impossible that the Gnostics could receive our present Gospels, many parts of which (particularly in the resurrection of Christ) are directly, and as it might seem designedly, pointed against their favorite tenets. It is therefore somewhat singular that Ignatius (Epist. ad Smyrn. Patr. Apostol. tom. ii. p. 34) should choose to employ a vague and doubtful tradition, instead of quoting the certain testimony of the evangelists.
Note: Bishop Pearson has attempted very happily to explain this singularity.’ The first Christians were acquainted with a number of sayings of Jesus Christ, which are not related in our Gospels, and indeed have never been written. Why might not St. Ignatius, who had lived with the apostles or their disciples, repeat in other words that which St. Luke has related, particularly at a time when, being in prison, he could have the Gospels at hand? Pearson, Vind Ign. pp. 2, 9 p. 396 in tom. ii. Patres Apost. ed. Coteler — G.]
36 Faciunt favos et vespae; faciunt ecclesias et Marcionitae, is the strong expression of Tertullian, which I am obliged to quote from memory. In the time of Epiphanius (advers. Haereses, p. 302) the Marcionites were very numerous in Italy, Syria, Egypt, Arabia, and Persia.]
37 Augustin is a memorable instance of this gradual progress from reason to faith. He was, during several years, engaged in the Manichaear sect.]
38 The unanimous sentiment of the primitive church is very clearly explained by Justin Martyr, Apolog. Major, by Athenagoras, Legat. c. 22. &c., and by Lactantius, Institut. Divin. ii. 14 — 19.]
39 Tertullian (Apolog. c. 23) alleges the confession of the daemons themselves as often as they were tormented by the Christian exorcists]
40 Tertullian has written a most severe treatise against idolatry, to caution his brethren against the hourly danger of incurring that guilt. Recogita sylvam, et quantae latitant spinae. De Corona Militis, c. 10.]
41 The Roman senate was always held in a temple or consecrated place. (Aulus Gellius, xiv. 7.) Before they entered on business, every senator dropped some wine and frankincense on the altar. Sueton. in August. c. 35.]
42 See Tertullian, De Spectaculis. This severe reformer shows no more indulgence to a tragedy of Euripides, than to a combat of gladiators. The dress of the actors particularly offends him. By the use of the lofty buskin, they impiously strive to add a cubit to their stature. c. 23.]
43 The ancient practice of concluding the entertainment with libations, may be found in every classic. Socrates and Seneca, in their last moments, made a noble application of this custom. Postquam stagnum, calidae aquae introiit, respergens proximos servorum, addita voce, libare se liquorem illum Jovi Liberatori. Tacit. Annal. xv. 64.]
44 See the elegant but idolatrous hymn of Catullus, on the nuptials of Manlius and Julia. O Hymen, Hymenaee Io! Quis huic Deo compararier ausit?]
45 The ancient funerals (in those of Misenus and Pallas) are no less accurately described by Virgil, than they are illustrated by his commentator Servius. The pile itself was an altar, the flames were fed with the blood of victims, and all the assistants were sprinkled with lustral water.]
46 Tertullian de Idololatria, c. 11.
Note: The exaggerated and declamatory opinions of Tertullian ought not to be taken as the general sentiment of the early Christians. Gibbon has too often allowed himself to consider the peculiar notions of certain Fathers of the Church as inherent in Christianity. This is not accurate. — G.]
47 See every part of Montfaucon’s Antiquities. Even the reverses of the Greek and Roman coins were frequently of an idolatrous nature. Here indeed the scruples of the Christian were suspended by a stronger passion.
Note: All this scrupulous nicety is at variance with the decision of St. Paul about meat offered to idols, 1 Cor. x. 21 — 32. — M.]
48 Tertullian de Idololatria, c. 20, 21, 22. If a Pagan friend (on the occasion perhaps of sneezing) used the familiar expression of “Jupiter bless you,” the Christian was obliged to protest against the divinity of Jupiter.]
49 Consult the most labored work of Ovid, his imperfect Fasti. He finished no more than the first six months of the year. The compilation of Macrobius is called the Saturnalia, but it is only a small part of the first book that bears any relation to the title.]
50 Tertullian has composed a defence, or rather panegyric, of the rash action of a Christian soldier, who, by throwing away his crown of laurel, had exposed himself and his brethren to the most imminent danger. By the mention of the emperors, (Severus and Caracalla,) it is evident, notwithstanding the wishes of M. de Tillemont, that Tertullian composed his treatise