Phrygians; some from an action, as that of the Encratites; and some from peculiar dogmas, as that of the Docetæ, and that of the Hæmatites; and some from suppositions, and from individuals they have honoured, as those called Cainists, and the Ophians; and some from nefarious practices and enormities, as those of the Simonians called Entychites.
CHAPTER XVIII.
THE DISTINCTION BETWEEN CLEAN AND UNCLEAN ANIMALS IN THE LAW SYMBOLICAL OF THE DISTINCTION BETWEEN THE CHURCH, AND JEWS, AND HERETICS.
After showing a little peep-hole to those who love to contemplate the Church from the law of sacrifices respecting clean and unclean animals (inasmuch as thus the common Jews and the heretics are distinguished mystically from the divine church), let us bring the discourse to a close.
For such of the sacrifices as part the hoof, and ruminate, the Scripture represents as clean and acceptable to God; since the just obtain access to the Father and to the Son by faith. For this is the stability of those who part the hoof, those who study the oracles of God night and day, and ruminate them in the soul's receptacle for instructions; which gnostic exercise the Law expresses under the figure of the rumination of the clean animal. But such as have neither the one nor the other of those qualities it separates as unclean.
Now those that ruminate, but do not part the hoof, indicate the majority of the Jews, who have indeed the oracles of God, but have not faith, and the step which, resting on the truth, conveys to the Father by the Son. Whence also this kind of cattle are apt to slip, not having a division in the foot, and not resting on the twofold support of faith. For "no man," it is said, "knoweth the Father, but he to whom the Son shall reveal Him."[1]
And again, those also are likewise unclean that part the hoof, but do not ruminate. For these point out the heretics, who indeed go upon the name of the Father and the Son,
- ↑ Luke x. 22.
