sprang the sect of Simonians; also Cleobius, from whence came the Cleobians; also Dositheus, the founder of the Dositheans. From these also sprung the Gortheonians, from Gorthoeus; and also Masbotheans from Masbothoeus. Hence also the Meandrians, and Marcionists, and Carpocratians and Valentinians, and Basilidians, and the Saturnillians, every one introducing his own peculiar opinions, one differing from the other. From these sprung the false Christs and the false prophets and false apostles, who divided the unity of the Church by the introduction of corrupt doctrines against God and against His Christ." (Eusebius, "Ecclesiastical History," Book IV, ch. 22.)

5. EARLY DECLINE OF THE CHURCH: Milner, summing up the conditions attending the Church at the end of the second century, says: "And here we close the view of the second century, which, for the most part exhibited proofs of divine grace, as strong, or nearly so, as the first. We have seen the same unshaken and simple faith of Jesus, the same love of God and of the brethren; and that in which they singularly excelled modern Christians— the same heavenly spirit and victory over the world. But a dark shade is enveloping these divine glories. The Spirit of God is grieved already by the ambitious intrusions of selfrighteous, argumentative refinements, and Pharisaic pride; and though it be more common to represent the most sensible decay of godliness as commencing a century later, to me it seems already begun." (Milner, "Church History," Cent. II, ch. 9.)

Mosheim, writing of conditions attending the closing years of the third century, says: "The ancient method of ecclesiastical government seemed in general still to subsist, while, at the same time, by imperceptible steps, it varied from the primitive rule and degenerated towards the form of a religious monarchy. * * * This change in the form of ecclesiastical government was soon followed by a train of vices, which dishonored the character and authority of those to whom the administration of the Church was committed. For, though several yet continued to exhibit to the world illustrative examples of primitive piety and Christian virtue, yet many were sunk in luxury and voluptuousness, puffed up with vanity, arrogance and ambition,

possessed with a spirit of contention and discord, and addicted to many other vices that cast an undeserved reproach upon the holy religion of which they were the unworthy professors and ministers. This is testified in such an ample manner by the repeated complaints of many of the most respectable writers of this age, that truth will not permit us to spread the veil, which we should otherwise be desirous to cast over such enormities among an order so sacred. The bishops assumed in many places a princely authority, particularly those who had the greatest number of churches under their inspection, and who presided over the most opulent assemblies. They appropriated to their evangelical function the splendid ensigns of temporal majesty. A throne, surrounded with ministers, exalted above his equals the servant of the meek and humble Jesus; and sumptuous garments dazzled the eyes and the minds of the multitude into an ignorant veneration of their arrogated authority. The example of the bishops was ambitiously imitated by the presbyters, who, neglecting the sacred duties of their station, abandoned themselves to the indolence and delicacy of an effeminate and luxurious life. The deacons, beholding the presbyters deserting thus their functions, boldly usurped their rights and privileges, and the effects of a corrupt ambition were spread through every rank of the sacred order." (Mosheim, "Ecclesiastical History," Cent. III, Part II, ch. 2: 3, 4.)

CHAPTER VII.

INTERNAL CAUSES,-CONTINUED.

1. First among the specific causes of disturbance operating within the Church, and contributing to its apostasy, we have named: "The corrupting of the simple principles of the gospel by the admixture of the so-called philosophic systems of the times."

2. The attempted grafting of foreign doctrines on the true vine of the gospel of Christ was characteristic of the early years of the apostolic period. We read of the sorcerer Simon, who professed belief and entered the Church by baptism, but who was so devoid of the true spirit of the gospel that he sought to purchase by money the authority and power of the priesthood." This man, though rebuked by Peter, and apparently penitent, continued to trouble the Church, by inculcating heresies and winning disciples within the fold. His followers were distinguished as a sect or cult down to the fourth century; and, writing at that time, Eusebius says of them: "These, after the manner of their founder, insinuating themselves into the Church, like a pestilential and leprous disease, infected those with the greatest corruption, into whom they were able to infuse their secret, irremediable, and destructive poison." This Simon, known in history as Simon Magus, is referred to by early Christian writers as the founder of heresy, owing to his persistent attempts to combine Christianity with Gnosticism.

a See Acts 8:9, 13, 18-24.

b Eusebius, "Ecclesiastical History," Book II, ch. 1.

It is with reference to his proposition to purchase spiritual authority that all traffic in spiritual offices has come to be known as simony.

3. Through the mouth of the Revelator, the Lord reproved certain of the churches for their adoption or toleration of doctrines and practices alien to the gospel. Notably is this the case with respect to the Nicolaitanes, and the followers of the doctrines of Balaam.c

4. The perversion of true theology thus developed within the Church is traceable to the introduction of both Judaistic and pagan fallacies. Indeed, at the opening of the Christian era and for centuries thereafter, Judaism was more or less intimately mixed with pagan philosophy, and contaminated with heathen ceremonies. There were numerous sects and parties, cults and schools, each advocating rival theories as to the constitution of the soul, the essence of sin, the nature of Deity, and a multitude of other mysteries. The Christians were soon embroiled in endless controversies among themselves.

5. Judaistic converts to Christianity sought to modify and adapt the tenets of the new faith so as to harmonize them with their inherited love of Judaism, and the result was destructive to both. Our Lord had indicated the futility of any such attempt to combine new principles with old systems, or to patch up the prejudices of the past with fragments of new doctrine. "No man," said He, "putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bot

See Rev. 2: 15; compare verse 6; see also verse 20. See Note 1, end of chapter.

d See Note 2, end of chapter.

tles; else the bottles break and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved." The gospel came as a new revelation, marking the fulfilment of the law, it was no mere addendum, nor was it a simple re-enactment of past requirements; it embodied a new and an everlasting covenant. Attempts to patch the Judaistic robe with the new fabric of the gospel could result in nothing more sightly than a hideous rent. The new wine of the covenant could not be bottled in the time-eaten leathern containers of Mosaic libations. Judaism was belittled and Christianity perverted by the incongruous association.

6. Among the early and most pernicious adulterations of Christian doctrine is the introduction of the teachings of the Gnostics. These self-styled philosophers put forth the boastful claim that they were able to lead the human mind to a full comprehension of the Supreme Being, and a knowledge of the true relationship between Deity and mortals. They said in effect that a certain being had existed from all eternity, manifested as a radiant light diffused throughout space, and this they called the Pleroma. "The eternal nature, infinitely perfect and infinitely happy, having dwelt from everlasting in a profound solitude, and in a blessed tranquility, produced at length from itself, two minds of a different sex, which resembled their supreme parent in the most perfect manner. From the prolific union of these two beings, others arose, which were also followed by succeeding generations; so that in process of time a celestial family was formed in the Pleroma. This divine progeny, immutable in its nature, and above the power of mortality, was called, by the philosophers, Aeon-a term which signie Matt. 9:16, 17.