this vicious system, the great writers of the time laboured with indignant animation. But not even one of them, as it appears, set himself to call in question the principle upon which it rested, or inquired in what school that principle had been learned. So thoroughly had the feeling and the notions of what I cannot scruple to call, a baptized sooffeeism, pervaded the christian community, that no suspicion seems to have been entertained of the cheat which so early had put the buddhist theosophy in the room of christian theology-leaving to the Church its dry orthodoxy indeed, but hiding from it the genuine conception of the divine nature.

In an argument, such as the one now before us, it may be well to abstain from citing those writers whose reputation was in any way tarnished, or whose style is not in harmony with that of the age they lived in; or if references of this kind are made, it should be only so far as these less esteemed authorities speak the language that was authenticated by their better reputed contemporaries, and which does but echo prevailing opinions. Now with these cautions in view, and after the most esteemed fathers, such as Basil, and the two Gregorys, have been consulted on the subject of the angelic perfection of the ascetic life, let the Hymns of Synesius be referred to. In these (some of them) beautiful compositions the oriental theosophy, under whatever temporary designation it may pass, and whether it be called buddhism, or sooffeeism, or pythagorism, or platonism, or gnosticism-this same doctrine, thinly spangled with christian phrases, is clearly and boldly expressed. These hymns then, as the productions of a man, albeit a bishop and an associate of the great divines of the age, who at the time of his almost compulsory consecration, did not profess himself to be much better than half a christian, could not fairly avail us, in argument, as legitimate evidence, if they did not find parallels in the best theological writings of the time. If indeed a correct notion of gnosticism is to be gathered from the reports of Clement, Irenæus, and Origen, this seductive doctrine, utterly unlike christian theology, is substantially embodied in the Hymns of Synesius, leaving out indeed so much of its jargon, as must have shocked every christian ear, and expressing just so much as might find its apology in the writings of

the orthodox. This gnostic doctrine then, as advanced by the bishop of Cyrene, implies a total oblivion, as well of man's real condition, as guilty and morally corrupt, as of the divine purity, opposed to this corruption; and the putting in the place of these truths, the buddhist idea of the Father of souls, or ocean of mind, into which pure spirits, struggling away from matter, are at length to return. If the first and the second hymn be compared with Basil's treatise on virginity, from which I have already made an extract, not merely a loose resemblance, but a close analogy must be acknowledged to connect the two writers, in this instance; and if the bishop of Cyrene employs a phrase or two which the bishop of Cæsarea would perhaps have rejected, there is little or nothing to choose between the two, either as to principle, or tendency.

Many turns of expression, occurring in the hymns of Synesius, would pass unnoticed by a modern reader, not already apprised of the specific sense attached to such phrases in the contemporary gnostic schools. Some indeed of these modes of speaking would seem strange in the last degree, and utterly unwarrantable; as for instance, when, addressing the Deity the poet says—

Σὺ πατὴρ, σὺ δ' ἐσσὶ μάτηρ,

Σὺ δὲ ἄῤῥην, σὺ δὲ θῆλυς

but when we come to open the records of gnosticism, the real value, or, as it is called, the historic sense of these characteristic phrases presents itself clearly enough. Such are the terms'root of the world,' 'root of roots,' ' fountain of fountains;' and the prosopopoeias of Wisdom,' 'Mind,' Generative Power,' and the like; the wave-troubled Hylé,' the 'thrice splendid Morpha,' the Primogenitive Beauty,' and the dæmon swarm which Nature hatches.' And such too is the language in which Synesius lauds the abstractive life, which, as he says, 'opens to the human spirit a way of return to the upper sphere; language almost identical with that of Basil; see particularly the close of the second hymn, or of the third; and he prays that, until he shall be permitted to lose himself again in the ocean of light,' and while compelled to submit to the trammels of the corporeal state, he may at least be aided in leading a life as exempt as

6

possible from human affections, and from all contact with the soul-depressing Hylé. With these aspirations of the lofty mystic, it is rather curious to compare the temper and conduct of the real Synesius the palpable bishop of Cyrene, who does not dissemble the fact that he would fain have relieved the tedium of his corporeal existence, now and then, by the jocund pleasures of the chase.

If an elaborate disquisition on this important feature of ancient christianity were in hand, instead of a hasty allusion to it, which is all I can attempt, the hymns of Synesius might very properly be taken as the text of the argument; with these, adduced at length, should then be compared the entire extant specimens of the language of the professedly gnostic teachers-Syrian and Egyptian. Next should follow, what might easily be collected, a copious citation of passages from the nicene writers, presenting, not merely innumerable coincidences of expression, but many real analogies of doctrine, and near approximations in feeling; and all tending in the same direction, to establish beyond a doubt the fact, that the oriental theosophy, while formally repelled by the orthodox church, had silently worked its way into all minds, uttering itself in the various modes of mystic exaggeration, and condensing its practical import within the usages of the ascetic system. The massive walls of the church, like a hastily constructed coffer-dam, had repelled, from age to age, the angry billows of the gnostic heresy, which could never open a free passage for themselves within the sacred enclosure. Nevertheless these waters, bitter and turbid, no sooner rose high around the shattered structure, than, through a thousand fissures, they penetrated, and in fact stood at one and the same mean level, within, where they were silently stagnant, as without, where they were in angry commotion. Dare we say that, at rest, they work themselves either clear or sweet?

176

CONNEXION OF THE CELIBATE WITH THE NOTIONS ENTERTAINED OF THE

SCHEME OF SALVATION.

WE have, in the next place, to inquire in what way, and to what extent, the principle and practice of religious celibacy affected, as well the doctrine as the sentiment of the ancient church, in regard to the scheme of salvation, and the means of the divine mercy toward man, as depraved, and as liable to condemnation.

There is surely some prominent truth, broadly distinguishing christianity, as compared with every other religious system, and which may be taken as its characteristic; nor can we hesitate to name as such, the mode it propounds for restoring mankind, guilty and polluted, to the divine favour-a scheme utterly unlike any which man has ever devised for himself. Every thing else belonging to the Gospel, may find elsewhere its faint resemblance, or its imperfect rudiment: but this doctrine is the peerless prerogative of the inspired writings :-obscurely, yet substantially unfolded in the Old, fully and brightly set forth in the New Testament. By emphasis this doctrine of mercy, however variously expressed, or peculiarly expounded in different schools of divinity, is called the GOSPEL; for it is the happy news which God only could announce; which man never had surmised, and which, although so worthy as it is of all acceptation, he has perversely shown himself, in every age, marvellously slow to apprehend, apt to lose sight of, and prompt to embarrass or deny.

In the present instance, as I am anxious to avoid, on the one hand, the style of a philosophical disquisition, so on the other, I would gladly refrain from the technical language of a theological

treatise; and would keep close to what is proper to a plain historical inquiry concerning facts which may be unquestionably established by an appeal to evidence. But, avoiding every phrase that has acquired a controversial sense, and every mode of expression that may recall the 'confession' of this, that, or the other religious party, one may surely speak of the characteristic principle of christianity in terms such as, without being vague, shall carry the concurrence of all devout and intelligent readers of the Scriptures. Is not then the Gospel a message of mercy-free, full in its provisions, and sovereign-a message implying that all men are, in this regard, on a level in the sight of God, and that that which is indispensable to the salvation of the most flagitious offender, is not the less indispensable to that of the most amiable and harmless? Is not the Gospel ONE METHOD OF SALVATION, sufficient for the worst-necessary for the best? Does not the Gospel, if indeed it be understood, carry with it as thorough a lesson of humiliation to one proud heart, as to another? Does it not bring with it as much, and as sure a consolation to one guilty heart, as to another? Does it not convince all men alike, of sin, and of moral impotency? Does it not confirm all, if indeed it be accepted, in the same good hope of favour, and of being regarded as now no longer aliens, but as sons, and as fellow-heirs with Christ?

In whatever way other religious schemes that have prevailed in the world may be classified, they all stand at an equal distance from christianity, in regard to its peculiarity and its glory, its doctrine of justification through faith some of these schemes may indeed approach it more nearly than others, as to its morality; some seem to come within the penumbra of the light which it sheds upon the unseen world; some consist better than others with the temporal wellbeing of man :-but all occupy a ground immeasurably remote from that on which the Gospel takes its stand. All differ from christianity, in this respect, just as night differs from day; and whether the night be rendered magnificent by millions of stars, or be overcast with the thickest clouds.

If at any time a comparison be instituted between true religion and false religion, taken absolutely, it may barely be worth the labour it may cost, to distinguish among the several kinds of the