SECTION XX. These Forgeries prove the Truth of the Canonical Scriptures. ONE obvious conclusion to be drawn from this long account of the forgeries of Leucius is, that the scriptures of the New Testament, particularly the Gospels and Acts of the Apostles, were then received with distinguished respect, and regarded as writings of great authority; otherwise he would not have thought of publishing books under the names of the evangelists and apostles. Besides, these forged writings do not oppose, but confirm the general account given us in the canonical scriptures. They all take for granted the dignity of our Lord's person, and his power of working miracles; they acknowledge the certainty of there having been such persons as Matthew and the other evangelists: and Peter and the other apostles. They authenticate the general and leading facts contained in the New Testament. They presuppose that the apostles received from Christ a commission to propagate his religion, and a supernatural power to enforce its authority. And thus they indirectly establish the truth and divine original of the gospel. CHAP. XII. OF APELLES. PART I. His History. SECTION I Of his Time. APELLES is not in Irenæus nor Clement of Alexandria. Nevertheless several ancient authors have spoken of him. He is often mentioned by Tertullian in his books against Marcion, and elsewhere. Tertullian published a treatise against his followers; but it is not extant. Apelles is also mentioned several times by Origen. b a Apelles is spoken of by Basnage in the year 141. Tillemont thinks he lived about the year 180. Cave placeth him at the year 188. As Apelles was acquainted with Marcion, and was an old man in Rhodon's time, who flourished about the year 190, I think we may place him at about 160. a Et hoc suo loco tractavimus. Nam est nobis adversus illos libellus. De Carne Christi. c. 8. p. 365. D. vel 303. Fra. 1597. Et Marciones quidem, et Basilides, et Valentiniani, et Apelleiani, et Ophite, multum a propositâ errant viâ, qui omnino contraria sapiunt veritati. Orig. Comm. in Matt. T.3. p. 852. D. Ex schola Marcionis multæ sectæ prodierunt: unius au tem caput fuit Apelles, a virgine quâdam dæmoniacâ, nomi- d Mem. Ec. T. 2. Les Marcionites, art. x. f Vide Euseb. H. E. 1. 5. SECTION II. Of his Connexion with Philumene. APELLES was at first 'a disciple of Marcion; but he made some alteration in his system, as we are assured by several. Tertullian and others say it was owing to instructions which he received from Philumene, a virgin, who pretended to prophetic illuminations. And it is sometimes said, particularly by Tertullian, that Apelles was guilty of some act of sensuality contrary to the strictness of the Marcionite institution; but what it was is not clearly said: if it had been fornication, it would have been said plainly. We might therefore be led to think that Apelles had married, but even that is not certain; yea there is some evidence to the contrary, as may appear hereafter. d SECTION III. No Foundation for the Story of his Incontinence. BEAUSOBRE Says there are good reasons to suspect that story to be false. One reason is the testimony given to Apelles by Rhodon in Eusebius, who says that he was venerable for his age and abstemious course of life. Rhodon, who had a conference with Apelles, and confuted him, would not have spoken thus of a man who lay under the charge of shameful conduct. Secondly, in all probability the woman intended is Philumene, that fanatical virgin who affected to be thought a prophetess, and who, as is said, persuaded Apelles that the Old Testament was not a divine revelation. Thirdly, St. Jerom contents himself with saying that Apelles had Philumene an associate with him in sentiments; without adding any thing else dishonourable to the one or the other. In short, Tertullian should not have touched this string. Apelles was as good as Montanus; and Philumene equal to Priscilla and Maximilla, his prophetesses. I beg leave to add that Rhodon and divers other writers who give an account of Apelles, and speak of Philumene as a visionary woman, and his instructress, say nothing scandalous of either. And farther, according to Tertullian himself, 'Apelles, notwithstanding his differing from Marcion in some respects, still continued to condemn marriage: which makes me think that Apelles never married; and, therefore, very probably, never did any thing worse than marrying. Such a behaviour must have been loudly censured by all ecclesiastical writers in general. • Credunt aliqui Marcioni. Sed non est discipulus supra magistrum. Hoc et meminisse debuerat Apelles, Marcionis de discipulo emendator. Tertul. adv. M. L. 4. cap. 17. p. 529. A. vel 421, 50. Quasi non eâdem licentiâ hæreticâ et ipse potuisset, aut admissâ carne nativitatem negare, ut Apelles discipulus, et postea desertor ipsius. De Carne Christi. c. 1. p. 358. B. vel 298. 18. Vide et Epiph. H. 44. n. 1. Providerat et tum spiritus sanctus futurum in virgine quâdam Philumene angelum seductionis transfigurantem se in angelum lucis, cujus signis et præstigiis Apelles inductus novam hæresim induxit. De Pr. Hær. c.6. p. 232. C. p. 202. 49. Si et Apellis, stemma retractandum est, tam non vetus et ipse, quam Marcion institutor et præformator ejus. Sed lapsus in feminam, desertor continentiæ Marcionensis, ab oculis sanctissimi magistri Alexandriam secessit. Inde post annos regressus non melior, nisi quâ jam tantum non Marcionites, in alteram feminam impegit, illam virginem Philumenen, quam supra edidimus, postea vero immane prostibulum et ipsam, cujus energemate circumventus, quas ab eâ didicit Phaneroses scripsit. De Pr. c. 30. p. 242. B. p. 209. 35. Pervenimus igitura Marcione ad Apellem, qui postea quam a disciplinâ Marcionis in mulierem carne lapsus, dehinc in virginem Philumnen spiritu eversus est. De C. Christi c. 6. p. 362, C. D. p. 301. 10. d. Hos subsequitur Apelles, discipulus Marcionis, qui posteaquam in carnem suam lapsus est, a Marcione seggregatus est App.ad Tertull. de Pr. c. 51. p. 254. A. p. 217, 23. • Hist. de Manich. T. 2. p. 78, 79. Απελλής μεν, ὁ τη πολιτεία σεμνυνόμενος, και τω γήρα Eus. 1. 5. c. 13. p. 177. B. 8 Tertullian speaks of another woman beside Philumepe. Nevertheless Cave too understands this affair to relate to Philumene. Erat Alexandriæ puella, Philumene dicta, quæ a dæmone obsessa mira fecit, et responsa tamquam oracula reddidit hanc puellam adamavit Apelles, et postea compressit. Cav. H. L. p. 85. I do not need to concern myself about that point. But I think I shew by the considerations which are above, that these are no sufficient proofs that Apelles was guilty of impurity with any woman whatever. Apelles Philumenen suarum habuit comitem doctrinarum. Ad. Ctes. T. 4. p. 477. Bened. Timotheum instruens, nuptiarum quoque interdictores suggillat. Ita instituunt Marcion et Apelles ejus secutor. De Pr. c. 33. p. 243. D. p. 210. 39. It could not be omitted by any. For Tertullian's hints relate to something, supposed to be done after Apelles was become a scholar of Marcion; not something done in very early life, but after mature age which renders it less likely to be omitted by any writers of heresies, if indeed any thing very scandalous had been done by him. What therefore is said of Marcion's displeasure against Apelles, in all likelihood ought to be understood of some difference of opinion, and of Apelles having erected a new sect; and having drawn several of Marcion's disciples into his scheme, and that by the assistance of the virgin Philumene, who is often spoken of as a woman pretending to inspiration. To the passages already referred to, or quoted, others might be added. But I do not think it proper to put down here the silly story about her, as it is in some edition of Augustine's book of heresies; especially since the Benedictine editors of St. Augustine have openly and justly declared it to be wanting in the MSS. of that father's works, and a late addition. SECTION IV. Unjustly accused of discouraging Enquiry. Ir is sometimes said that Apelles was against all enquiries concerning things of religion: which seems very unlikely. And Epiphanius tells us that Apelles quoted as from the gospels, and, as a saying of our Saviour, that advice, Be ye good money-changers." Wherefore, says Apelles, we should endeavour to collect what is good from every part of scripture. And Apelles is named by Tertullian among other heretics who recommended inquisitiveness. d e That charge, I suppose, is founded upon Rhodon's account of his conference. The case. seems to be this: Rhodon pressed Apelles very hard. Apelles answered, that the knowledge of God was a very difficult thing; that exactness in matters of an abstruse nature was not of the utmost importance. And supposing him to err in some points, yet he hoped he was not in an unsafe condition. Forasmuch as all who believed in Christ crucified would be saved, if they maintained good works. Here is plainly a testimony to the piety, and, I think, to the charitableness of Apelles's principles: though Rhodon, it must be owned, laughs at him, as believing without reason, and in him whom he did not know. Jerom does the same, speaking of Rhodon : but Philaster gives a different turn to that discourse; and understands Apelles to say that he was under no obligation to shew the reasons of his dissent from Marcion, in holding one principle only, whilst he held two. Nor is that interpretation altogether disagreeable to the tenor of Rhodon's account. However, it is very probable that Rhodon thought there was a confusion of ideas in the mind of Apelles. a Et angelo quidem illius Philumenes eâdem voce Apostolus respondebit dicens; Etiamsi angelus de coelis aliter evangelizaverit vobis, quam nos evangelizavimus, anathema sit. De Carn. Chr. c. 6. p. 362. D. p. 301. 13. Æque-ad energema Apellciacæ virginis Philumenes filium dirigit. Ibid. c. 24. p. 378. A. p. 311. 21. Fidem denique Christianam examini qualicunque subjici noluit. Cav ibid. C Ούτως γαρ Ιησους εφη εν τω ευαγγελιῳ γινεσθε δοκιμοι τραπέζιται. Χρω γαρ, φησιν, από πάσης γραφης αναλέγων τα Xenoua. Ep. H. 43. n. 2. p. 382. B. Ubi enim erit finis quærendi?-Apud Marcionem ? Sed Valentinus proponit: quærite, et invenietis. Apud Valentinum? Sed et Apelles hac me pronuntiatione pulsabit. De Pr. c. 10. p. 234. D. p. 204. 23. • Όθεν και εφασκε, μη δειν όλως εξετάζειν τον λόγον, αλλ έκασον, ὡς πεπιτευκε, διαμένειν· σωθήσεσθαι γαρ της επί τον εξαυρωμένον ηλπικότας απεφαίνετο, μόνον εαν εν έργοις αγαθοις ευρίσκωνται" το δε παντων ασαφέςατον εδογματίζετο αυτῷ πραγμα -το περι θεα -το δε πως εσι μια αρχή, μη γινωσ κειν ελεγεν. οὕτως δε κινείσθαι μόνον μη επισασθαι, πως εἰς εδεν αγεννητος θεος, τετο δε πίσευειν. Εγω δε, γελασας, και τεγνων αυτο διοτι, διδασκαλος ειναι λεγων, εκ ήδει το διδασ xovov um auT8 xçaтuvei. Ap. Eus. L. 5. c. 13. p. 177, 178. Apellem senem, alium hæreticum, a se quondam conventum, et risui habitum, eo quod Deum, quem coleret, ignorare se diceret. De V. L. c. 17. f Fuit Apelles discipulus ejus, similia in quibusdam Marcioni prædicans, qui, interrogatus a quibusdam, quonam modo de fide sentiret, respondit, non mihi opus est discere a Marcione, ut duo principia adseram coæterna. Ego enim unum principium esse prædico. Philast. H. 47. p. 97. edit. Fabr. SECTION V. Of his Writings. APELLES was an author. His book, or books, if there were two, seem to have contained questions upon difficult texts of the Old Testament. This may be argued from a quotation in Örigen relating to Noah's ark, and from another in St. Ambrose' concerning the tree of life in Paradise. And, as it seems, he there argued against the divine original of the ancient scriptures. Both Tertullian and Theodoret intimate that he wrote a book entitled Philumene's Visions, or Prophesy. The author of the Additions to Tertullian's book of Prescriptions speaks plainly of two books of Apelles, the Visions of Philumene, and another, which he calls Syllogisms. Rhodon says that Apelles published many, or large writings against the Law of Moses. SECTION VI. His Country rather uncertain. с I THINK it is not any where said by Tertullian, or Epiphanius, or any other ancient writer, of what country Apelles was. He first became acquainted with Philumene at Alexandria. But that does not appear to have been the place either of his nativity, or ordinary residence. Rhodon, who had a conference with Apelles in his old age, was of Asia. I think it probable therefore that Apelles was of the same country likewise. This may suffice for the history of Apelles; let us now observe his peculiar principles. PART II. Of his peculiar Principles. SECTION VII. He believed one first Principle, who created another inferior Deity. IT has been already hinted that Apelles differed from Marcion in several things: for, as Bliodon says, he believed one principle. Again: he held one principle, as our religion teaches. a Epiphanius says more at large: Apelles taught that there is one God, perfectly good, and * Ηπόρων τινες, ει δυναται ή τηλικαύτη κιβωτος χωρήσαι καν το πολλοσον μόριον των επι γης παντων ζωων, και μαλισα Απελλής, ὁ το Μαρκιωνος γνώριμος, και γενόμενος ἑτερας αἱρέσεως παρ' εκεινον πατηρ, αθετείν βελόμενος, ὡς εχ άγια, τα Μωύσεως γραμματα τετο επαφόρησας επιφέρει, το, ψευδης αρα ὁ μυθος,εκ αρα εκ τε θες εγραφή. Orig. in Len. Hom. 2. Tom. 2. p. 6162. Plerique enim, quorum auctor Apelles, sicut habes in trigesimo et octavo tomo ejus, has quæstiones proponunt. Quomodo lignum vitæ plus operari videtur ad vitam, quam insufflatio Dei? Ambr. De Paradiso. c. 5. T. 2. p. 155. 4. с Cujus energemate circumventus, quas ab ea didicit Phanèroses scripsit, De Pr. cap. 30. p. 422. B. 209.-39. • Βιβλιον συνθείς, Φιλομεης προφητείαν ωνόμασε. Theod. H. F. 1. 1. c. 5. • Habet præterea privatas, sed extraordinarias lectiones suas, quas appellat Phaneroseis cujusdam puellae, quam quasi pro phetissan sequitur. Habet præterea suos libros, quos inscrip sit syllogismorum, in quibus probare vult, quod omnia quæ cumque Moyses de Deo scripserit, vera non sint, sed falsa sint. De Pr. cap. 51. p. 254. Β. p. 217.35. * Ο γε τοι Απελλης οὗτος μυρία κατα το Μωϋσεως ησέβησε νομο, δια πλειόνων συγγραμμάτων της θειες βλασφήμησας Xoyes. Ap. Eus. p. 178. B. C. Eus. p. 177. A. Η Μιαν αρχην ομολογει. Ap. Eus. P. 177. B. 1 Έλεγε γαρ μιαν αρχην, καθώς και ημέτερος λόγος: Ib. D. * Φασκει γεν Μπέλλης, και οἱ απ' αυτό, ότι εκ εισι τρεις αρχαι, ετε δύο, ὡς τοις περι Λεκιανον και Μαρκίωνα, εδοξεν, αλλα φησιν, εἰς εσιν αγαθος Θεός, και μια αρχή, και μια δυναμις ακατονόμασος- -ό αυτος άγιος Θεος και αγαθός, ο ανωθεν Θεος και αγαθος εποίησεν ένα άλλον Θεον· ὁ δὲ γενομενος αλλος Θεος εκτισε τα παντα, ερανόν και γην, και παντα τα EY TW nooμw. Hær. 44. N. 1. p. 381, A. a one principle, and one power ineffable, or without a name: that this holy and good God, who is over all, made one other god, who made heaven and earth and all things in this world.' I put in the margin that part of Philaster's article of Apelles which relates to this point. Tertullian often speaks of that inferior deity of Apelles who made the world, who was only a 'glorious angel and the god of the Jewish people. Nor is that particular omitted by the author of the Additions to Tertullian's Book of Prescriptions. d с That inferior deity, or angel, is spoken of by Tertullian in a passage already transcribed, and by Theodoret, as a fiery being. с SECTION VIII. Believed that the Difference of Sex depended on the Soul. Or that fiery angel bringing souls into bodies Tertullian speaks in a passage which I place below. He likewise affirms that Apelles believed souls to have sexes, or at least that bodies derived their sexes from the souls that animated them. SECTION IX. Was not a Docete in Opinion concerning the Body of Christ. Of his opinion concerning Christ Epiphanius writes after this manner: He also says that in the last times Christ was manifested, being the Son of the good God and his Holy Spirit. "He came for the salvation of those who should believe in him. Nor was he in appearance only, but had flesh really, though not from the Virgin Mary: for, as he descended from the supercelestial places to this earth, he collected to himself a body out of the four elements. Having *thus formed to himself a body he really appeared in this world, and taught men the knowledge of heavenly things. And he says that Jesus was really crucified, and afterwards shewed that very flesh to his disciples. As he ascended he returned his body to the elements, from which he took it, and returned to heaven.' a That account is very agreeable to Tertullian, who says that Apelles' and divers of Marcion's Ego enim unum principium esse prædico, quem Deum cognosco, qui Deus fecit angelos. Fecit etiam alteram virtutem, quem Deum scio esse secundum, qui et virtus Dei est, quæ fecit illum. Hic autem Deus, qui fecit mundum, non est, inquit, bonus, ut ille qui fecit illum. Subjectus autem est Deo illi, a quo et factus est iste, qui et nutui et jussioni, et præceptis paret illius in omnibus. Cujus Ariani nunc consortes sunt atque fautores, sic prædicantes atque sentientes. Ph. H. 47. p. 48. Apelles creatorem, angelum nescio quem gloriosum superioris Dei, faceret Deum Legis et Israëlis, illum igneum affirmans. De Pr. c. 34. p. 244. B. 211. 7. Sed quoniam et isti Apelleiani carnis ignominiam prætendunt maxime, quam volunt ab igneo illo præside maliadstructan Angelum quemdam inclytum nominant, qui mundum hunc instituerit, et instituto eo pœnitentiam admiserit. De Carne. Chr. cap. 8. p. 365. D. 303. 15. Futile et frivolum illud corpusculum, quod malum denique appellare non horrent, etsi angelorum fuisset operatio, ut Menandro et Marco placet; etsi ignei alicujus exstructio, æque angeli, ut Apelles docet. Ter. de Resur. Carn. c. 5. p. 382. B. 316. 11. Hic introducit unum Deum hunc potestates multas, angelosque fecisse, præterea et aliam virtutem, quam dominum dicit, et angelum ponit. Hoc vult videri mundum in f Apelles solicitatas refert animas terrenis escis de supercœlestibus sedibus ab igneo angelo, Deo scilicet Israëlis et nostro, qui exinde illis peccatricem circumfinxit carnem. De Animâ, cap. 23. p. 325. B. 275. 8. See note second passage. Quoniam et Apelles, non pictor, sed hæreticus, ante corpora constituens animas viriles ac muliebres, sicut ab Philumenâ didicit. . Utique carnem, ut posteriorem, ab animâ facit accipere sexum. Ibid. c. 36. p. 339. D. 284. 39. 1 Υίον οντα τε ανω αγαθε θε8, και το άγιον αυτ8 πνευμα Και ελθόντα 8 δοκησεί πεφηνεναι, αλλα εν αληθεια σαρκα ειληφεναι—έδωκεν ὁ Χρισος ἑαυτον παθειν εν αυτῳ τῳ σω ματι, και εσαυρώθη εν αληθείᾳ, και εδειξεν αυτην την σαρκα τοις ἑαυτε μαθηταίς. Η. 44. cap. 2 P. 381, 382. Sed quidam discentes Pontici illius, supra magistrum sapere compulsi, concedunt Christo carnis veritatem, sine præjudicio tamen renuendæ nativitatis. Habuerit, inquiunt, carnem, dum omnino non natam. Pervenimus igitur--a Mar |