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indulged the body or not.

It is well

known that principles fimilar to theirs have had this twofold operation in later ages, leading fome to aufterity, and others to fenfual indulgence.

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That the principles of the Gnoftics had, in fact, the worft of thofe influences in the age of the apoftles, their writings fufficiently evidence; and though it is probable, that the irregularities of the Gnoftics were in a great measure repreffed by these writings, fo that we hear lefs complaint of these things afterwards; yet charges of this kind are fo generally and fo ftrongly urged, and they are fo probable in themselves, as to be entitled to fome degree of credit. In the treatise afcribed to Hermas, we read that fome thought "as the body was to perish, "it might fafely be abufed to luft *." Eufebius fays, that "the Nicolaitans, co

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temporary with Cerinthus, but a fect of "no long continuance, were said to have

* Atque etiam vide ne quando perfuadeatur tibi interire corpus hoc, et abutaris eo in libidine aliqua. Lib. 3. fect. 7. p. 106,

Jews, and fufficiently attached to their religion in other respects, did likewise disbelieve the refurrection: But then they difbelieved a future ftate in any form, which the christian Gnoftics did not.

SECTION

VIII.

Of the Immoralities of the Gnoftics, and their Sentiments with Refpect to Marriage, &c.

THE contempt with which the Gnoftics

treated the body, was capable of two oppofite applications, and would therefore naturally operate according as perfons were previously difpofed, or as they were influenced by other principles. For either they would think to purify and elevate the foul by neglecting or macerating the body, rigorously abstaining from all carnal gratifications; or, confidering the affections of the body as bearing no relation to those of the foul, they might think it was of no great or lafting confequence whether they indulged

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indulged the body or not.

It is well

known that principles fimilar to theirs have had this twofold operation in later ages, leading fome to aufterity, and others to fenfual indulgence.

That the principles of the Gnoftics had, in fact, the worft of thofe influences in the age of the apostles, their writings fufficiently evidence; and though it is probable, that the irregularities of the Gnoftics were in a great measure repreffed by these writings, fo that we hear lefs complaint of these things afterwards; yet charges of this kind are fo generally and fo ftrongly urged, and they are fo probable in themselves, as to be entitled to fome degree of credit. In the treatise ascribed to Hermas, we read that some thought" as the body was to perish, "it might fafely be abufed to luft *." Eufebius fays, that "the Nicolaitans, co

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temporary with Cerinthus, but a fect of "no long continuance, were faid to havę

* Atque etiam vide ne quando perfuadeatur tibi interire corpus hoc, et abutaris eo in libidine aliqua. Lib. 3. fect. 7. p. 106,

"their women in common, on the maxims that it was lawful to abuse the flesh *.” But, perhaps, the moft unexceptionable evidence in this cafe may be that of a heathen philofopher; and Plotinus represents the Gnoftics as ridiculing all virtue. But as he intimates that the goodness of their difpofitions might over-rule the influence of their principles, it is poffible that the Gnoftics themfelves might deny that fuppofed tendency of their doctrines . It was alfo generally faid, and probably with fome foundation, that the calumnies of the heathens against the chriftians, as addicted to criminal indulgences, were occafioned by the practices of the Gnoftics, who called

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Ακολεθον είναι φασι την πραξιν ταύλην εκείνη τη φωνη τη οτε παραχράσθαι τη σαρκι δει. Hift. lib. 3. cap. 25. p. 123. † Ο δε λόγος όλος, ελι νεανικώτερον, τον της προναίας Κυριον, καὶ αὐλην την προνοιαν, μεμψάμενος. καὶ πανίας νόμες τες ελαυθα άλμασας, και την αρείην την εκ παντος το χρονο ανευρημένην, το, τε σωφρονειν τελο εν γελωτι θεμενος, ινα μηδεν καλον εναύθα δη οφθείη υπαρχον. ανείλε το, τε σωφρονειν, και την εν τοις ήθεσι συμφυ τον δικαιοσύνην, την τελ3μένην εκ λιγο και ασκησεως, και όλως καθ' α σπεδαιος ανθρωπο αυ γενολο. ως τε αύλοις καταλείπεσθαι την ηδονην και το περι αυτές, και το 8 κοινον προς άλλες ανθρώπες" και το της χρείας μόνον, ει μόλις τη φύσει τη αυτά κρειτίων ειη των λόγων τείων. En. lib. 9. cap. 13. p. 213. themselves

themselves chriftians, and were not diftinguished from other chriftians by the heathens *.

That those who are confidered as heretics in the New Teftament were licentious in their manners, appears from a variety of paffages. The apostle Paul, applying to his own times the prophecies concerning the apoftacy of the latter days, fpeaks, (2 Tim. iii. 1, &c.) of fome who, having the form of godliness, denied the power of it, being addicted to almost every vice, which he there enumerates. He expreffes this with equal clearness, chap. iv. 3. For the time will come when they will not endure found doctrine, but, after their own lufts, they will keap to themselves teachers, having itching ears; and they fall turn away their ears from the truth, and fhall be turned unto fables.

But the most fhocking picture of the irregularities of fome profeffing christians, though, perhaps, in a state of separation

* Τοις δε απίτοις εθνεσιν πολλήν παρέχειν κατα το θείο λόγο δυσφημίας περιεσίαν της εξ αυλων φήμης εις την τε παντα χρισιανών εθνες διαβολην καταχεομένης. Eufeb. Hift. lib. 4. cap. 7.

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