that

from those who were termed catholic, is drawn by Peter in his fecond epistle, and alfo by Jude. It is evident, that they are the fame perfons who are defcribed by them both; and one feature in the account of Jude feems to fix the charge upon the Gnoftics. He says, ver. 3. He fays, ver. 3. It was needful for me to write unto you, and exhort you, ye would earnestly contend for the faith once delivered to the faints. For there are certain men crept in unawares, who were before of old pre-ordained to this condemnation; turning the grace of our God into lafciviousness, and denying the only Lord God, and our Lord Jefus Chrift. This denying of God and of Chrift in Jude, the denying the Lord that bought them of Peter, and the denying that Chrift is come in the flesh, or that Jefus is the Christ, of John, were probably phrases of the fame import, as they nearly resemble each other, and then there can be no doubt of the perfons fo defcribed being Gnoftics.

It is poffible alfo that, by denying the only Lord God, Jude might mean their afcribing the making of the world to some other being than the only true God, which was the blaf

phemy

phemy against God with which the Gentile Gnoftics were charged; though this is the only circumftance that can lead us to think that the apostles had to do with any fuch Gnoftics. But this is very poffible, as there is no circumftance in this epiftle that fhews these particular Gnoftics to have been Jews; no hint being given of their bigotted attachment to the law of Mofes. If the Gnoftics that Jude alludes to were Gentiles, this may alfo have been the cafe with those of whom John writes. That they were the fame defcription of perfons there can be no doubt; and even John fays nothing of their attachment to the law.

Alfo, the fame perfons whom John characterizes, by saying, they denied that Jefus is the Chrift, and that Chrift is come in the flesh, he reprefents, 1 John iv. 5. as of the world, and Speaking of the world; and fays that therefore the world heareth them. It was, probably, in oppofition to the licentious maxims of the Gnoftics, that John enlarges fo much on the moral influence of true chriftianity in his firft epiftle; as 1 John iii. 3, &c. Every man that hath

Who

this hope in him purifieth bimfelf, even as he is pure. Whofoever committeth fin, tranfgreffeth alfo the law, for fin is the tranfgreffion of the law. And ye know that he was manifefted to take away fins, and in him is no fin. Whosoever abideth in him finneth not. foever finneth bath not feen him, neither known bim. Little children, let no man deceive be that doth righteousness, is righteous, even as he is righteous. Whofoever is born of God, doth not commit fin, for his feed remaineth in him, and he cannot fin, because he is born of God.

you;

Here feems to be an allufion to licentious principles, as well as practices. The deeds of the Nicolaitans, who were Gnoftics, mentioned Rev. ii. 6. were probably fome impurities, or vicious practices; and as it is fometimes called the doctrine of the Nicolaitans, as ver. 15. that is fpoken of with fuch abhorrence, it is probable that they vindicated their practices by their principles. Befides, vices would hardly be laid by the apoftles to the charge of men, as known by a particular name, if they were not vices avowed by those who bore that name.

In general, however, it must be acknowledged, that the Gnoftics, at least those of a later period, were advocates for bodily aufterity and mortification; thinking the body, in all cafes, a clog to the soul, and that all fenfual indulgence, even such as was deemed lawful by others, had an unfavourable operation. Saturninus, as Theodoret fays, taught that "marriage was the doc"trine of the devil *." And we may clearly perceive, from Paul's first epistle to the Corinthians, and other parts of his writings, that fimilar principles were inculated by the falfe teachers of his day. Hence, probably, the questions about marriage proposed to him by the chriftians at Corinth, and his decifion, Heb. xiii. 4. that marriage is honourable, and the bed undefiled.

That he might allude to the Gnoftics in the epistle to the Hebrews, is not impoffible, as they were Jewish Gnostics that he had to do with, and they were strenuous advocates for the law of Mofes; and against that part of their fyftem much of the epiftle

* Τον δε γαμον ελος πρωτος το διάβολε διδασκαλίαν ωνομασε. Hær. Fab. lib. 1. cap. 3. Opera, vol. 4. p. 194.

is directed. But towards the conclufion, he seems to defcant upon other parts of it; and presently after the above-mentioned obfervation concerning marriage, he says, Be not carried about with divers and strange doctrines, which, no doubt, alludes to the Gnoftics, as in fimilar expreffions, he certainly does refer to them in various parts of his writings.

This doctrine of the prohibition of marriage, it is evident, that Paul thought very ill of, by his making it one of the characters of the great apoftacy of the latter times, 1 Tim. iv. 3. Forbidding to marry, and commanding to abftain from meats, &c.

SECTION

IX.

Of the Gnoftic Teachers giving Lectures for

Money.

THE Gnoftics were not only perfons ad

dicted to the philosophy of their times,

(many of them being, as we may presume from this circumftance, in the higher claffes

of