Plotinus of Alexandria a Platonift of the third century, with the oriental fyftems. Thus arofe the New-platonic philofophy; a mixture of the platonic, but very much corrupted, and of the

oriental philofophy: and this became the principal fource from which were derived the perverfions, mutilations, and moft abominable corruptions of genuine Christianity.

For until the fecond century, the Chriftians always perfifted in the found expofition of the New Teftament. To this period they continued free, if we except the joylefs morality of the Effenes, from the distractions of pfeudo

ナ

Plotinus, a difciple of Ammonius Saccas, travelled into Perfia, purposely to learn the doctrines of the Indians and Perfians. He was the mafter of the celebrated philofopher and enemy of Christianity, Porphyry; who also edited his works. Mofheim too much indulges his wit here alfo, as has been remarked and proved by Semler, Walch, and others. Prof. Meiners has treated this fubject very amply in his Confiderations on the New-Platonic Philofophy." Leipfig, 1782, 8vo.

philofophy;

philofophy; and maintained among themselves genuine apoftolical Chrif tianity. But fcarcely had fome of the scholars of the heathen world (for inftance Clement of Alexandria) acknowledged Christianity, when the pfeudophilofophy of the Eafterns and Newplatonifts, broke in like a rapid torrent, and left behind univerfal defolation. Until this time the doctrines of the Chriftian religion had been preached without exception, and with the greatest publicity to all who would hear them, and, as the founder of Christianity expreffed himfelf in his charge to the Apoftles", "from the house tops." But now, in refemblance of the heathen myfteries, certain ceremonies and doctrines began to be concealed, and thus Chriftianity affumed its myfteries as well as heathénifm. Befides,

a variety of heathen ceremonies were adopted in the divine fervice, and

h Matthew X.

hence

hence Christianity became gradually a ceremonial religion. Since Origen (in the third century) this fyftem of religion, which commands in a particular manner the ftricteft adherence to truth, was perverted fo much, that it was declared a duty of charity to forge miracles, and in fhort, every thing else, if by these means converts might be made to their religion; nay, this was carried to fuch a pitch of fhameless effrontery, that these infamous forgeries were named, pious deceits, piæ fraudes. The zealous fupporters of the new-platonic philofophy intermixed their fyftem, even that part of it which is called platonic love, with Christianity. Socrates and Plato defended the moft intimate union of men with beautiful boys, in fuch a manner, that they made a diftinction between corporeal and fpiritual love; and afferted, that the wife man feels only the latter in respect to the beauty of the

boy,

boy, in order to conduct him to virtue. Hence arofe in the third century that moft infamous cuftom for perfons of the oppofite fexes, without being united in the bonds of marriage, to live with one another in the clofeft intimacy; in order, as they pretended, to establish a mere union of fouls for the purposes of virtue. But the most injurious effects, and the almost mortal blow which Christianity received from that pfeudo-philofophy of the easterns, and more especially of the new-platonists, was the utter neglect, mutilation, and fubverfion of morals; together with the myftical mode of interpreting the New Teftament. fimple and perfpicuous fyftem of morality which Christianity taught, was too light for thefe pretended philofophers; it afforded too little matter for their fancies and fpeculations. It became therefore neglected, and fince the third century the whole importance

H

The

was

was made to confift in the theory of Christianity, or rather, of the orientalplatonic Christianity. But the matter did not reft even here; the religion became burthened with the above mentioned theurgy, and corporeal mortification; and through the affiftance of myftical and ridiculous interpretations, every error and every impurity which the paffions or caprice of men defired, were introduced into the New Teftament. In this manner that easy, beautiful, immediately and univerfally ac tive, chearful, and philanthropic religious-fyftem of the New Teftament, became during the fecond and more. particularly the third century, a gloomy, harsh, misanthropic fyftem of whims, fancies, monkery, deceit, and hierarchical tyranny.

To thefe dreadful calamities from within were added alfo from without inceffant perfecutions, which were of ten general, and fometimes extremely

bloody