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SECTION II.

He was a Follower of Valentinus, with whose Opinions his Sentiments nearly corresponded.

We need not scrupulously examine this person's opinions. He is, as we have seen, reckoned a Valentinian by several. The author last quoted supposeth him to have made but little alter ation in that scheme. Epiphanius too says, he followed his predecessors in most matters; only • making a few alterations that he might have a party of his own.' His summary is to this pur pose: The followers of Heracleon too have their ogdoads; but somewhat different from Marc, * and Ptolomy, and Valentinus, and others. They redeem dying persons with oil, and balsam, and water, as the Marcosians do; saying over the head of the redeemed persons some expres sions in the Hebrew language.' That Heracleon had ons in his scheme of the creation, is evident from divers of his passages quoted by Origen.

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SECTION ΙΙΙ.

Commentaries written by him on several Parts of Scripture.

HERACLEON seems to have written Commentaries upon several parts of the New Testament. Clement of Alexandria having quoted the words of Matt. x. 32, or Luke xii. 8, 11, 12. says, that Heracleon explaining this place, has these very words: There is a confession made by 'faith and a suitable conversation, another by word of mouth. This is made before the powers, ' which many look upon as the only confession that is necessary; in which they do not judge rightly; for that confession may be made by hypocrites. Nor is it universally applicable; for not all who are saved have made this confesssion, and accordingly suffered martyrdom; among • whom is Matthew, Philip, Thomas, Levi, and many others. For there is a general and a par ⚫ticular confession. The general is made in works and actions, agreeable to right faith. The ' other, which is made before the magistrates, will follow this, if there be occasion. For there can be no question but he will make a right confession in words, who hath before made confes'sion in the tenour of his life.' And what follows.

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There is another short passage out of Heracleon's Commentary upon St. Luke.

Origen in his Commentary upon St. John's gospel often cites Heracleon. The passages of Heracleon's Commentary upon that gospel are collected by ' Grabe; and from him have been also placed by Massuet in his appendix to Irenæus. The passages of Heracleon quoted by Origen are above forty in number, and some of them long. Origen informs us that in John iv. 18. 'where we have, "Thou hast had five husbands;" Heracleon reads six husbands.'

- Ηρακλέων τις τώτον τον Κολορβασιν διαδέχεται, αφ' έπερ οἱ Ἡρακλεωνιται καλέμενοι, εδεν ήττον της παρα τ8τον κενό φωνίας ησκημένος. και όσα μεν εκείνοι λεγεσιν, και ετος όριο ζεται, κατα παντα τρόπον- - περισσότερον δε δηθεν ὑπερ εκείνος εν ἑαυτῷ ανατυπωσαμενος τινα, βέλεται εκείνες ὑπέραίρειν, ἵνα και ἑαυτῷ συναγωγήν ποιησηται των ηπατημένων. Hær. 36. No. I. 262. C. D.

• Ηρακλεωνιται. Και αυτοί τη των Ογδιαδων φέρονται μυθολογία. έτερως δε παρα τον Μαρκον, και Πτολεμαίον, και Ουαλεντίνον, και τες άλλες. αλλα και προς τη τελευτῇ της παρ' αυτοίς τελευτωντας ὁμοίως τῷ Μαρκῳ λυτρώνται δι' ελαις, ὑπὸ βαλσαμε, και ύδατος, επικλήσεις τινας Εβραϊκαις λέξεσιν επιλέγοντες επί τη κεφαλη τε δήθεν λυτρωμένα. Ana. lib. 1. Tom. iii. p. 229. C.

• Επι πασι το Επίσευσεν αυτός και ή οικια αυτε όλη, διηγήσατο επί της αγγελικής ειρησθαι ταξεως, και ανθρωπων των οικειοτέρων αυτω. Ζητείσθαι δε φησιν, περί τινων αγγε λων, ει σωθήσανται, των κατελθόντων επί τας των ανθρώπων

θυγατέρας. Και των ανθρωπων δε το δημιουργεί την απώλειαν δηλεσθαι νομίζει εν τῷ· Οἱ υἱοι της βασιλείας εξελεύσονται εις το σκότος το εξωτερον. κ. τ. λ. Ori. Tom. 16. apud Haet. Τ. 2. p. 256. Β. C. Νυνι δε δήλος εσιν όμοιεσιες τινας τῷ δια Πολῳ λεγων ανθρωπος, ἕτερας, ως οιονται οἱ απ' αυτέ, εσίας τυγχανοντας, παρ' ἐς καλεσι ψυχικές η πνευματικές. Ibid T. 21. apud Eun. p. 308. C. See also Grabe's notes, Spic. Pat. vol. 2. p. 238. note on p. 93. 1. 16. and p. 96. 1. 22, and p. 240. note on. p. 107. 1. ult.

• Τστον εξηγέμενος τον τόπον Ηρακλεων κατα λεξιν φησιν. Ομολογίαν είναι, την μεν εν τη πίσει και πολιτεία. Την δε εν φώνη-καθολικη δε, ἣν νυν λέγει, την εν έργοις και πράξεσι καταλληλοις της εις αυτόν πίσεως. κ. λ. Str. iv. p. 502. Α. D. Vid. Ecl. Proph. ap. Clem. A. p. 804. D. et Grab. Spic. Tom. 2. p. 85.

f Ibid. p. 85-117.

6 Παρά δε Ηρακλεωνι εύρομεν εξ ανδρας εσχες Αρ. Οπίσ Huet. p. 207, Β.

SECTION IV.

Containing Remarks on the foregoing Passages, particularly concerning what Parts of Scriptures he received.

a

I Now make some remarks. 1. By Levi, Heracleon means Lebbeus, called also Judas and Thaddeus.

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2. According to Heracleon, several of the apostles did not suffer martyrdom. He particularly mentions Matthew, Philip, Thomas, Levi; and possibly he had an eye to John likewise, though he does not mention him by name. Grabe says: This passage of Heracleon deserves * particular notice, who says of all these apostles that they did not die martyrs; to whom, though an heretic, greater regard ought to be had, on account of his early age; than to the fabulous ⚫ accounts of modern writers, who make all the apostles to have suffered violent deaths.' Beausobre approves this observation of Grabe; and says, the testimony of this writer is worthy of 'credit in a thing of this nature, since it is no part of his heresy, considering his learning, and that he lived near the times of the apostles;' nor does Clement contradict him.'

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3. The author of Prædestinatus imputes to Heracleon this doctrine; that a baptized person, whether righteous or not, is a saint; and that whatever sins a man is guilty of after baptism, they do not hurt him. Basnage has well observed, that the forecited excellent passage • of Heracleon confutes this account.' And besides, Grabe says, that Prædestinatus' deserves no credit in what he writes of Heracleon.'

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4. Heracleon owned the authority of the apostles of Christ. This may be concluded from the mention he makes of several of them in the forecited passage, and from his Commentaries upon the gospels of St. Luke and St. John. Many of which are given us by Origen, particularly his observations & upon Matt. viii. 12. and Is. i. 2. and his comment upon John iv. 50. And, it might be argued that he admitted the authority of St. Peter from his quoting the preaching ascribed to him. He likewise received St. Paul and his writings; for he quotes the beginning of the twelfth chapter to the Romans. Moreover Origen gives us Heracleon's interpretation of 1 Cor. xv. 53, 54.

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5. It is highly probable that Heracleon received all the books of the New Testament as other Christians did: at least we have no reason to doubt it. He seems likewise to have received the Old Testament, as may be argued from his quotation of Isaiah, before taken notice of.

a Grabe, ib. p. 234. Vid. et Cotel. note ad Const. Ap. 1. 2. c. 63. et 1. 8. c. 22.

b Apprime vero notandum testimonium Heracleonis, asserentis ex sanctis apostolis Matthæum, Philippum, Thomam, et Levi sive Lebbæum, Jacobi fratrem, citra martyrium mortem obiisse. Cui, licet hæretico, sed apostolorum ætati perquam vicino, in hac re historicâ majorem fidem habendam puto, quam fabulosis recentiorum scriptorum narrationibus de cruentâ laudatorum apostolorum morte. Grabe Spic. vol. 2. p. 234. note to p. 84. 1. 4.

Remarques sur le Nouveau Test. p. 171.

d Baptizatum hominem, sive justum sive peccatorem, loco sancti computari docebat; nihilque obesse baptizatis peccata memorabat, dicens, sicut non in se recipit natura ignis gelu, ita baptizatus non in se recipit peccatum. Præd. H. 16.

Est quoque falsissimum Heracleonem sententiæ fuisse ejusmodi, hominum, qui baptismum adeptus fuerit, sive justum, sive peccatorem, in sancti loco ducendum esse. Prædestinati figmentum refellunt verba Heracleonis, que ex Clemente et Alexandrino protulimus. An. in Ann. 105. No. III. P. 58.

f Sed nullam iste auctor meretur fidem in his quæ de Heracleone tradidit, quod tempora nullâtenus congruant. Grabe Spic. Pat. vol. 2. p. 81, 82.

6 Δηλεσθαι νομίζει εν τῷ· Οἱ υἱοι της βασιλείας εξελεύσονται

VOL. IV.

εις το σκότος το εξωτέρον και περί τέτων τον Ησαΐαν προφη τεύειν του Υίες εγέννησα, και ύψωσα· αυτοι δε με ηθετησαν. Origenis Commen. in Johan. Tom. 2. p. 256. Huet.

See the passage at large, p. 584, n. c.

i Ap. Orig. in Joh. Tom. 2. p. 211. E. Huet.

I formerly referred to that passage in a note, Vol. i. p. 410. Nevertheless it is wanting in Grabe's collection of Heracleon's Fragments: as is also another short quotation a little before it, and nearer the beginning of the fourteenth of some of Origen's Commentaries upon St. John, &c. Grab. Spic. T. ii. p. 99. As they are wanting in Grabe, so likewise in Massuet; which shews that some things may escape the observation of the most diligent.

N. B. Even Dr. Lardner, though so diligent, has not been sufficiently attentive here: for Grabe has inserted the first of these passages in Vol. 1. p. 64. as a fragment of the preaching of Peter, and has given his reasons for inserting it in that place, in his notes at the end of Vol. 2. p. 239. note on p. 99. 1. 18. If the other passage is in Grabe, it has escaped me. H.

1 Καθ' ὁ καὶ ὁ ἀπόσολος διδασκει, λέγων λογικήν λατρειαν την τοιαύτην θεοσεβειαν. Ibid. p. 217. C.

* Και εκ αθανατον γε είναι ηγειται την ψυχήν ὁ Ἡρακλεων, αλλ' επιτηδείως έχεσαν προς σωτηρίαν, αυτήν λέγων είναι το ενδυόμενον αφθαρσίαν φθαρτον, και αθανασίαν θνητον οντα, όταν κατεπόθη ὁ θάνατος αυτής εις νίκος. Ibid. Tom. 2. p. 255. D.

4 F

6. Heracleon's Commentaries upon St. Luke and St. John are an early evidence of the respect shewn to the scriptures of the New Testament. And it is reasonable to think that others beside Heracleon, both catholics and heretics, published Commentaries upon some of the books of scriptures about the same time.

7. Finally, Heracleon's Commentaries bear testimony to the antiquity and genuineness of St. John's introduction to his gospel, forasmuch as several of his passages in Origen contain remarks upon it.

IRENEUS twice

2

CHAP. IX.

OF CERDON.

SECTION I.

Of his Time.

b

says that Cerdon came to Rome in the time of Hyginus, the ninth bishop of • Rome after the apostles.' Eusebius in his Chronicle supposes Valentinus and Cerdon to have come to Rome together in the time of Hyginus, in the third year of the emperor Antoninus the Pious, and the year of Christ 141.

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Pagi was of opinion that Cerdon came to Rome in the year 140, or sooner, in the latter part of the time of Hyginus. Massuet placeth him in the year 141. Basnage speaks of him * as flourishing under Hyginus, in the time of Adrian, about the year 125. And Spondanus speaks first of him under the year 146, and again under the year 155.

SECTION II.

Of his Opinions.

He taught, as Irenæus informs, that the God declared in the law and the prophets is not the Father of our Lord Jesus Christ. For he was well known, the latter unknown: moreover, he was just, this good.'

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Epiphanius's summary is to this purpose: that Cerdon learned his doctrine from Heracleon; making however some additions of his own: that he came from Syria to Rome, and there spread his notions in the time of Hyginus. He held two contrary principles: he said that Christ was not born. He denied the resurrection of the dead and rejected the Old Tes tament.' In his larger article Epiphanius writes that Cerdon succeeded Heracleon, and came from Syria to Rome in the time of Hyginus, the ninth bishop after the apostles: that, like many other heretics, he held two principles, and two gods; one good and unknown, the Father of Jesus: the other the Creator, evil and known, who spake in the law, appeared to the prophets, and was often seen. He taught moreover, that Jesus was not born of Mary, and ⚫ that he had flesh in appearance only. He denied the resurrection of the body, and rejected

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a Lib. i. c. 27. [al. 28.] n. 1. Gr, 103. lib. 3. cap. 4. n. 3. Gr. 206. Conf. Euseb. lib. 4. cap. 11.

Sub Hygino, Romanæ urbis episcopo, Valentinus hæresiarches, et Cerdo magister Marcionis, Romam venerunt. Chr. p. 168.

In Baron. Ann. 144. n. ii.

d Diss. Iren. p. lxvii, n. 134.

e Ann. 125, n. ii.

f Annales Eccles. p. 149, 151.

8 Εδίδαξε, τον ύπο του νόμε και προφητων κεκηρυγμένον θεον μη είναι πατέρα τε κυριε ήμων Ιησε Χρισε. Τον μεν γαρ γνωρίζεσθαι, τον δε αγγωτά είναι και τον μεν δικαιον, τον δε ayatov úπаρxε. Iren. 1. i. c. 27. n. 1. Vid. et Euseb. 1. iv.

c. 11. inf.

Epiph. p. 230.

i H. 41. n. 1. p. 300.

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the Old Testament. He said that Christ descended from the unknown Father, that he came to overthrow the empire and dominion of the Creator of the world; as many other heretics do, and having been a short time at Rome, he transmitted his venom to Marcion, who suc

'ceeded him.'

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a

Theodoret's account of Cerdon is to this effect: he was in the time of the first Antoninus. He taught that there is one God, the Father of our Lord Jesus Christ, unknown to the prophets; another, the Maker of the universe, the giver of the Mosaic law: and this last is just, the other good. For he in the law orders, " that an eye should be given for an eye, and a tooth for a tooth :" but the good God in the gospels commands, that "to him who smiteth thee on the right cheek, turn the other also:" and that to him who would take away thy coat, 'thou shouldest give thy cloak also. He in the law directs to love a friend and hate an enemy: but the other to love even our enemies. Not observing,' says Theodoret, that in the law it is directed: that if "a man meet his enemy's ox going astray, he should bring him back: and ⚫ not forbear to help his beast when lying under his burden :" and that he who according to him is alone good, threatens "hell-fire to him who calls his brother fool: and shewing himself to be 'just, said: "with what measure ye mete, it shall be meted to you again.'

d

I insert Philaster's account entire; and put in the margin the greater part of Augustine's article concerning this person.

SECTION III.

He was an admirer of Virginity, and is said to have recanted his Errors.

CERDON too, as well as Marcion, though this is not often mentioned, was a great admirer of virginity, and recommended it to his followers, as we learn from Theodoret.

Irenæus says that when Cerdon was at Rome he several times renounced his errors, and ⚫ was received. But at length for returning to them again, or for teaching them in a clan⚫ destine manner, he was finally excluded from the church.' That passage, as well as others from Irenæus, is transcribed by Eusebius in his Ecclesiastical History.' And Valesius in his notes upon the place of Eusebius, argues that Cerdon was not rejected, but separated himself from the church.

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Tertullian in his " Prescriptions tells a like story of Marcion. But it is generally supposed by learned men that Tertullian was mistaken. Rigaltius has made this observation, and Beau

Hær. Fab. 1. i. c. 24. p 209. C. D.

See Matt v. 38, 40, and Lüke vi. 29.

• Ο δε αγαθός εν τοις ευαγγελίοις κελεύει. Ib. p. 209. D.
d See Exod. xxiii. 4.
e Matt. v. 22.

f Matt. vii. 2, and Luke vi. 38.

8 Cerdon autem quidam surrexit post hos, pejus suis doctoribus prædicans, qui cum venisset Romam de Syriâ, ausus est dicere duo esse principia, id est unum Deum bonum, et anum malum: et Deum quidem bonum bona facere, et malum mala. Jesum autem Salvatorem non natum asserit de Virgine, nec apparuisse in carne, nec de cœlo descendisse, sed putative visum fuisse hominibus; qui non videbatur inquit, vere, sed erat umbra: unde et putabatur quibusdam pati, non tamen vere patiebatur. C. 44. Ed. Fab. p. 11. C. 16. La Bigne.

Qui duo principia sibi adversantia dogmatizavit; Deumque Legis et Prophetarum non esse Patrem Christi, nec bonum esse, sed justum: Patrem vero Christi bonum: Christumque ipsum nec natum ex feminâ, neque habuisse carnem : nec vere mortuum, vel quidquam passum, sed simulâsse passionem. Quidam vero in duobus principiis suis duos deos ita eum dixisse perhibent, ut unus eorum esset bonus, alter autem malus. Resurrectionem mortuorum negat, spernens etiam Testamentuin Vetus. Aug. de Hær. c. 21.

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Tandem vero Cerdon, convictus, quod, post toties iteratam exomologesim, pestiferum virus erroris sui occulte spargeret, penitus se ab Ecclesià removit. Id enim sonant Irenæi verba; quæ Rufinus et Christophorsonus perperam meo judicio interpretati sunt. Neque enim Cerdonem ex ecclesiâ ejectum fuisse dicit Irenæus, sed ipsum se ab Ecclesià penitus segregasse. Ex quo apparet, Cerdonem, suo ipsius judicio condemnatum, prævenisse Ecclesiæ sententiam. Eccles. Hist. 1. 4. c. 11. Ini. et Annota. in eundem p. 65.

m Nam constat illos (Valentinum et Marcionem)-in Catholicam primo doctrinam credidisse apud Ecclesiam Romanam, donec ob inquietam semper eorum curiositatem, quà fratres quoque vitiabant, semel et iterum ejecti-Postmo dum Marcion pœnitentiam confessus, cum conditioni datæ sibi occurrit-morte præventus est. C. 30. p. 242. or 209. ed. 1597..

Non solet Septimius exactissime reddere quæ ab auctoribus sumit. Rigalt. in Not. ad Lib. de Præf. C. 30.

a

sobre is clearly of opinion that Tertullian confounded Marcion with Cerdon. Tillemont is also of the same sentiments.

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SECTION IV.

What Scriptures were received by him.

THE authors before cited inform us that Cerdon rejected or despised the Old Testament. As they say nothing of his rejecting any of the books of the New Testament, we ought to conclude that he received them, as other Christians did.

Indeed the author of the Additions to Tertullian's book of Prescriptions says, that 'Cerdon ⚫ received only the gospel of St. Luke, and that not entire: that he did not receive all St. Paul's epistles, nor the whole of those of them which he did receive. And that moreover he rejected the Acts of the Apostles, and the Apocalypse.' But since Irenæus and other ancient authors are totally silent about this, it may be reckoned not to be true. This was Marcion's sentiment: and, probably, it is one of those things in which he is said to have exceeded all that went before him.

CHAP. X.

OF MARCION AND HIS FOLLOWERS.

SECTION I.

Some general Account of him from Irenæus.

As we are now come to Marcion, it may be best to take a passage of Irenæus at length, as a summary account to be afterwards commented upon.

Marcion of Pontus, successor of Cerdon, added to his doctrine with great assurance;

a En effet quand j'ai comparé ce qu'il dit de Marcion avec ce que S. Irénée dit de Cerdon, je me suis apperçu qu'il a confondu Marcion avec Cerdon. C'est ce dernier qui fut repris plus d'une fois à cause de ses erreurs, et plus d'une fois réconcilié à l'Eglise à la faveur d'une pénitence simulée. Hist. de Manich. T. 2. n. 6. p. 77.

b Mem. Ecc. T. 2. P. 2. p. 514.

e Accedit his Cerdon quidam-Hic prophetias et legem repudiat Solum Evangelium Lucæ, nec tamen totum, recipit. Apostoli Pauli neque omnes neque totas epistolas sumit. Acta Apostolorum et Apocalypsin, quasi falsa, rejicit. Præser. c. 51. p. 253. al. 217.

d Succedens autem ei Marcion Ponticus adampliavit doctrinam impudorate blasphemans eum, qui a lege et prophetis annuntiatus est deus; malorum factorem, et bellorum concupiscentem, et inconstantem quoque sententiâ, et contrarium sibi ipsum dicens; Jesum autem ab eo Patre, qui est super mundi fabricatorem Deum, venientem in Judæam temporibus Pontii Pilati præsidis, qui fuit procurator Tiberii Cæsaris, in hominis formâ manifestatum his qui in Judæâ erant, dissolventem prophetas et legem, et omnia opera ejus Dei, qui mundum fecit, quem et Cosmocratorem dicit. Et super hæc, id quod est secundum Lucam Evangelium circumcidens, et omnia que sunt de generatione Domini conscripta, et de doc

trinâ sermonum Domini multa auferens, in quibus manifestissime conditorem hujus universitatis suum patrem confitens dominus conscriptus est-non Evangelium, sed particulam Evangelii tradens eis. Similiter autem et Apostoli Pauli epistolas abscidit, auferens quæcumque manifeste dicta sunt ab Apostolo de eo Deo, qui mundum fecit, quoniam hic pater domini nostri Jesu Christi, et quæcumque ex Propheticis memorans Apostolus docuit prænuntiantibus adventum domini. Salutem autem solum animarum esse futuram earum, quæ ejus doctrinam didicissent: corpus autem, videlicet quoniam a terrâ sit sumtum, impossibile esse participare salutem. Super blasphemiam autem, quæ est in Deum, adjecit et hoc

-Caïn, et eos qui similes sunt ei, et Sodomitas et Ægyp tios, et similes eis, et omnes omnino gentes, quæ in omni permixtione malignitatis ambulaverunt, salvatas esse a Domino, cum descendisset ad inferos, et accurrissent ei, et in suum assumsisse regnum. Abel autem et Enoch, et Noë, et reliquos justos, et eos qui sunt erga Abraham Patriarcham, cum omnibus Prophetis, et his qui placuerunt Deo, non participâsse salutem. Quoniam enim sciebant, inquit, Deum suum semper tentantem eos, et tunc tentare eum suspicati, non accucurrerunt Jesu, neque crediderunt annuntiationi ejus. Et propterea remansisse animas eorum apud inferos dixit. Iren. I. i, c. 27. [al. 29.] p. 105.

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