phemy against God with which the Gentile Gnoftics were, charged; though this is the only circumstance that can lead us to think that the apoftles had to do with any fuch Gnoftics. But this is very poffible, as there is no circumftance in this epiftle that shews thefe particular Gnoftics to have been Jews; no hint being given of their bigotted attachment to the law of Moses. If the Gnoftics that Jude alludes to were Gentiles, this may also have been the cafe with those of whom John writes. they were the fame description of perfons there can be no doubt; and even John says nothing of their attachment to the law. That Alfo, the fame perfons whom John characterizes, by saying, they denied that Jesus is the Chrift, and that Chrift is come in the flesh, he reprefents, Į John iv. 5. as of the world, and fpeaking 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 first epistle; as 1 John iii. 3, &c. Every man that hath this hope in him purifieth himself, even as he is pure. Whosoever 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. Whofoever abideth in him finneth not. Whofoever finneth hath not feen him, neither known him. 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 Gnostics, 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 apostles 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 foul, and that all fenfual indulgence, even fuch as was deemed lawful by others, had an unfavourable operation. Saturninus, as Theodoret says, taught that " marriage was the doc "trine of the devil *." And we may clearly perceive, from Paul's first epiftle 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 christians at Corinth, and his decifion, Heb. xiii. 4. that marriage is honourable, and the bed undefiled. That he might allude to the Gnostics in the epistle to the Hebrews, is not impoffible, as they were Jewish Gnoftics that he had to do with, and they were ftrenuous advocates for the law of Mofes; and against that part of their fyftem much of the epiftle * Τον δε γαμον ελος πρωτος το διάβολο διδασκαλίαν ωνομασε. Hær. Fab. lib. 1. cap. 3. Opera, vol. 4. p. 194. is directed. But towards the conclusion, he seems to descant upon other parts of it ; and presently after the above-mentioned observation concerning marriage, he says, Be not carried about with divers and strange doctrines, which, no doubt, alludes to the Gnoftics, as in similar expressions, 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 apostacy of the latter times, 1 Tim. iv. 3. Forbidding to marry, and commanding to abstain from meats, &c. Of the Gnostic Teachers giving Lectures for Money. dicted to the philosophy of their times, (many of them being, as we may presume from this circumstance, in the higher classes of of life) but having had the advantage of a liberal education, many of them had studied eloquence, and, like the philofophers of antiquity, gave lectures, or harrangues, for money. It has been feen in the paffages quoted from Origen and others, that the preaching of the Gnoftics was said to be calculated to please, rather than to edify their hearers, which was probably done by delivering fuch difcourfes as Plato, and other philofophers did, who received money from their pupils. To this cuftom there are many allufions in the New Teftament, especially in the two epiftles of Paul to the Corinthians, in which he oppofes his own conduct (he having worked with his own hands among them, to maintain himself, while he preached to them gratis) to that of thefe teachers, who made a gain of them. 9. They are thus defcribed Titus i. that be (viz. the bishop) may be able by. found doctrine, both to exhort, and to convince the gainfayers. For there are many unruly and vain talkers, and deceivers, especially they of the circumcifion, whofe mouths must be Stopped, who fubvert whole houses, teaching |