The Secret Vault presents: The Christian and Pagan Creeds Collated. Rev. Robert Taylor, A. B. & M. R. C. S.
By the Rev. Robert Taylor, A. B. & M. R. C. S.
Christian Scriptures Anterior to Christ.
From the more general account of that remarkable sect of philosophical religionists, the Egyptian Therapeuts, which we have collected from the admissions of the most strenuous defenders of the evidences of the Christian religion; we pass into the more immediate sanctuary of the sect itself, to learn from the unquestionable authority of one who was a member of their community, all that can now be known of what their scriptures, doctrines, discipline, and ecclesiastical polity, were.
On the threshold of this avenue, we only pause to recapitulate for the readers admonition, the certainties of information already established; which, carrying with him through the important discoveries to which we now approach, he shall with the quicker apprehension discern, and with the easier method weigh and appreciate the value of the further information to which now we tend.
1. The Essenes, Therapeuts, the Ascetics, the Monks, the Ecclesiastics, and the Eclectics, are but different names for one and the self-same sect. [LN., add the Carmelite monks.]
2. The word Essene is nothing more than the Egyptian word for that of which Therapeut is the Greek, each of them signifying healer or doctor, and designating the character of the sect as professing to be endued with the miraculous gift of healing; and more especially so with respect to the diseases of the mind. [LN., I would beg to add, it is of the Essence, that is of Osiris, the very basics of what is.]
3. Their name of Ascetics indicated the severe discipline and exercise of self-mortification, long fasts, prayers, contemplation, and even making of themselves eunuchs for the kingdom of heaven's sake [a] as did Origen, Melito, and others, who derived their Christianity from the same school; and as Christ himself is represented to have recognised and approved their practice. [a] "And there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it." Matt. 19-12.]
4. Their name of Monks indicated their delight in solitude, their contemplative life, and their entire segregation and abstraction from the world: which Christ, in the Gospel, is in like manner represented, as describing as characteristic of the community of which he himself was a member. ["They are not of the world, even as I am not of the world." John 17-16. "I pray for them, I pray not for the world." Ibid. 9. Surely, the world ought to be much obliged to him?]
5. Their name of Ecclesiastics was of the same sense, and indicated their being called out, elected, separated from the general fraternity of mankind, and set apart to the more immediate service and honour of God.
6. Their name of Eclectics indicated that their divine philosophy was a collection of all the diverging rays of truth which were scattered through the various systems of Pagan and Jewish piety, into one bright focus - that their religion was made up of "whatsoever things are true, whatsoever things are honesty whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report - if there were any virtue, and if there were any praise," (Phil. iv. 8,) wherever found; alike indifferent, whether it was derived from "saint, from savage or from sage - Jehovah, Jove, or Lord."
7. They had a nourishing university, or corporate body, established upon these principles at Alexandria in Egypt, long before the period assigned to the birth of Christ.
8. From this body they sent out missionaries, and had established colonies, auxiliary branches, and affiliated communities, in various cities of Asia Minor; which colonics were in a nourishing condition, before the preaching of St. Paul.
9. Eusebius, from whom all our knowledge of ecclesiastical antiquity is derived, declares his opinion, that the sacred writings used by this sect, were none other than our Gospels, and the writings of the apostles; and that certain Diegeses, after the manner of "allegorical interpretations of the ancient prophets; these were their epistles." [Euseb. Ec His. lib. 2, c. 16. fol. ed. Colonics Allobrogum, 1612, p. 60, ad literam D, linea 6.]
10. It is certain, that the Epistles and Gospels, and the whole system of Christianity, as conveyed to us upon the credit of the fathers; do at this day bear the character of being such an Eclectic epitome or selection from all the forms of religion and philosophy then known in the world, as these Eclectic philosophers professed to have formed.
11. It is certain that our three first Gospels were not written by the persons whose names they bear but are derived from an earlier draft of the evangelical story, which was entitled the Diegesis. With these lights in thy hand, enter reader, on the stupendous vista that I unlock for thee, by the best translation I could make, and better than any that I could find ready-made, of the most important historical document in the whole world: whichever be the second in importance.
The Sixteenth Chapter of the Second Book of the Ecclesiastical History,
of Eusebius Pampliilus.
"St. Mark, the Evangelist, is said first too have been sent into Egypt, and to have preached there the same gospel which he afterwards committed to writing. There he established the churches of Alexandria; and so great was the number of both men and women that became believers upon his first address, on account of the more philosophical and intense Asceticism, (which he both taught and practised,) that Philo' has seen fit to write a history of their manner of living, their assemblies, their sacred feasts, and their whole course of life.
1. He so accurately details the manner of living of those who with us have been called Ascetics, as to seem not merely the historian of their most remarkable tenets, nor as being acquainted with them merely; but as having embraced them; and both joining their religious rites, and extolling those apostolical men, who, as it is likely, were descended from Hebrews, and who therefore were wont to observe very many of the customs of the ancients, after a more Jewish fashion.
2. In the first place, then, in the discourse which he has written concerning the contemplative life, or of men of prayer; having pledged himself to add nothing to his history of a foreign nature, of his own invention, or beyond truth; he mentions that they were called healers, or curates, and the women who were among them doctresses, or Therapeutesses; adding the reasons of such a designation, that as a sort of physicians, delivering the souls of those who applied to them from evil passions, they healed and restored them to virtue; or on account of their pure and sincere ministry and religion with respect to the Deity.
3. Whether, therefore, of himself, as writing suitably to their manners, Philo gave them this designation: or whether, indeed, the first of that sect took the name when the appellation of Christians had as yet been nowhere announced, it is by no means necessary to discuss;
4. So at the same time, in his narration, he bears witness to their renunciation of property, in the first instance;
5. And that, as soon as they begin to philosophise, they divest themselves of all revenues of their estates;
6. And then, having laid aside all the anxieties of life; and leaving society, they make their residence in solitary wilds and gardens;
7. "For from the time that they resolved from enthusiasm and the most ardent faith (which indeed was needful), to practice themselves in the emulation of the prophetic life, they were well aware that converse with persons of dissimilar sentiments, would be unprofitable and hurtful:
8. Even as it is related in the accredited Acts of the Apostles, [Acts 4] that all who were known of the apostles (had imbibed their doctrine) were wont to sell their possessions and substance, and divided them among all, according as: anyone had need, so that there was not one among them in want;
9. For, whoever were owners of estates or houses, as the word says, sold them, and brought the prices of the things sold, and laid them at the apostles' feet, that it might be divided to each as everyone had need.
10. Philo relates things exactly similar to these which we have referred to; bearing witness to their resemblance, even to the letter, saying,
11. For though this race of men, are to be found in all parts of the world: nor would it be fitting that either Greece or Barbary should not participate in so perfect a good; yet they abound in Egypt, in each of the provinces called the Pasturages, and more especially in the neighbourhood of Alexandria;
12. And the best of men, from all parts of the world, betake themselves to the country of Therapeutae, as to a colony, in some most convenient place; such as is situated near the Lake of Maria! on a small eminence, very opportune both on account of its safety, and the agreeable temperature of the climate.
13. And so, after having described what sort of habitations they occupied, he speaks of the churches established throughout the country, as follows:
14. In each parish there is a sacred edifice which is called the temple, and a monastery, in which the monks perform the mysteries of the sublime life, taking nothing with them, neither meat nor drink, nor any thing necessary for the wants of the body; but the laws, the divinely inspired oracles of the prophets, and hymns, and such other things as in which is understanding, and by which true piety is increased and perfected;
15. And among other things, he says, that their religious exercise occupies the whole time from morn till evening;
16. "For those who preside over the holy scriptures, philosophise upon them, expounding their literal sense by allegory;
17. Since they hold that the sense of the spoken meaning is of a hidden nature, indicated in a double sense.
18. They have also the writings of the ancients: and those who were -the first leaders of their sect, have left them many records of the sense conveyed in those allegories: using which as a sort of examples, they imitate the manner of the original doctrine:
19. And these things, it seems, are reported by a man who listened to the holy scriptures, as they expounded them;
20. And, in short, it is very likely that those scriptures of the ancients, of which he speaks, were the Gospels, and the writings of the Apostles;
21. And that certain Diegeses, as it seems, of the ancient prophets, interpreted; such as the Epistle of Paul to the Hebrews contains, and many others - these were the Epistles.
22. So, again, he proceeds to write concerning the new Psalms which they make:
23. For they do not confine themselves to contemplation, but they compose canticles and hymns to God, arranged conveniently in every measure, and in the most sublime sorts of metre.
24. And many other things he relates in the discourse of which we treat;
25. But these it seemed necessary to recount, in which the characteristics of the ecclesiastical institution are laid down.
26. But if it seems to anyone that what has been said is not strictly and essentially meant of the gospel polity, but may be thought to harmonise with other things than those referred to, he may be convinced by the very words of Philo, in order following (so he be but an impartial judge), in which he will receive an unanswerable testimony on this matter; for thus he writes:
27. And laying down temperance as a sort of foundation to the soul, they build the other virtues upon it; [- [GK] connnence, temperance, abstinence, from whence their name Encratites, or Abstainers.]
28. Neither meat nor drink do any of them take before sun-set, as considering the business of philosophy worthy of the light, but the necessities of the body only apt for darkness;
29. Whence to this they assigned the day, but only a small part of the night to that;
30. And some of them think not of nourishment for three days, so much greater is their desire of understanding;
31. And some so delight themselves and triumph, as banqueted on wisdom, so richly and satisfactorily ministering her doctrine; as to abstain for a double length of time, and scarce after six days to taste of necessary food in the way of eating!
32. These clear and indisputable remarks of Philo, we consider to be spoken of men of our religion only.
33. But if anyone should yet he so hardened as to contradict these things, yet may he be moved from his incredulity, yielding to such cogent evidences as can be found with none, but only in the religion of Christians according to the Gospel:
34. For he mentions, that even women are found among the men of whom we speak, and that many of them are virgins, at an extreme age; preserving their chastity, not from necessity, like the sacred virgins among the Greeks, but from a voluntary law, from their zeal and desire of wisdom;
35. With whom studying to live, they have abjured the pleasures of the body, no longer desiring a mortal offspring, but that which is immortal, and which tis certain that the soul which loves God can alone beget upon itself.
36. From whence proceeding, he delivers these things still more emphatically:
37. That their expositions of the holy scriptures are, by an under-sense, delivered in allegories; [Which things are an allegory. - Gal. iv. 24.]
38. For the whole divine revelation, to these men seems to resemble an animal, and that the words spoken are the body, but the soul is the invisible sense involved in the words: which it is their religion itself which first began to exhibit distinctively, as in a glass, putting the beautiful results of the things understood under the indecencies of the names.
39. What need is there to add to these things, their meetings together, and their residences, - the men in one place, and the women in another?
40. And the exercises according to the custom this day continued among us, and which, especially upon the festival of our Saviour's passion, we have been accustomed to observe, in fasts, in watching, and in studying the divine discourses?
41. And which are kept to this day in the same manner only among us: as the same author hath shown most manifestly, and delivered in his own writing;
42. And especially relating the vigils of the great festival, and the exercises in them, and their hymns, which are the very same as those used to be said among us;
43. And how, as one of them sang the psalm in a pleasing voice; the others leisurely listening, took up the last stanza of the hymns; and how, on the afore-named days, lying on beds of straw upon the ground, they would taste no wine at all?
44. As he has in so many words written. Nor would they eat anything that had blood in it; [A] that water only is their drink; and hyssop, bread, and salt, their food. [A] For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen than these necessary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from, which if ye keep yourselves, ye shall do well. - Acts 15-29.]
45. In addition to these circumstances, he describes the orders of preferment among those of them who aspire to ecclesiastical ministrations, - the offices of the deacons, the humbler rank, and the supreme authority of their bishops. [ "For they that have used the office of a deacon well, purchase to themselves a good degree." - 1 Tim. iii. 13.]
46. Whoever wishes a clear understanding of these matters, may acquire it from the afore-mentioned work of this author. "But that Philo wrote these things with reference to those who were the first preachers of the discipline which is according to the Gospel, and to the manners first handed down from the Apostles, must be manifest to every man." [Ibid.]
Conclusion
This conclusion on the whole matter is so strong, that though I am confident a more faithful translation of the whole cannot be made by any man, I recommend a reference to the original, that the scholar may see at once that I have taken no liberty with my author; and have no occasion to conciliate his favour, or to deprecate his criticism. I offer him my own translation, not on the score of its being mine, but on the score of its being as good as the best that could possibly be made, and better than any that is not the best.
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Next Chapter 9. Of Philo and his Testimony.