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 *tics utterly rejected the law of Moses; but Cerinthus is said to have respected some parts of it.

A full account of the prominent characteristics of the Gnostical system may be found in Mosheim's Ecclesiastical History, illustrated by valuable annotations in Dr. Murdock's translation of that work. The scholar will also find an elaborate account of this, with other Oriental mysticisms, in Beausobre's Histoire de Manichee et du Manicheisme. J. D. Michaelis, in his introduction to the N. T., (vol. III. c. ii. § 5,) is also copious on these tenets, in his account of John's gospel. He refers also to Walch's History of Heretics. Hug's Introduction also gives a very full account of the peculiarities of Cerinthus, as connected with the scope of this gospel. Introd. vol. II. §§ 49-53, [of the original,] §§ 48-52, [Wait's translation.]

In connection with John's living at Ephesus, a story became afterwards current about his meeting him on one occasion and openly expressing a personal abhorrence of him. "Irenaeus [adv. Haer. III. c. 4. p. 140,] states from Polycarp, that John once going into a bath at Ephesus, discovered Cerinthus, the heretic, there; and leaping out of the bath he hastened away, saying he was afraid lest the building should fall on him, and crush him along with the heretic." Conyers Middleton, in his Miscellaneous works, has attacked this story, in a treatise upon this express point. (This is in the edition of his works in four or five volumes, quarto; but I cannot quote the volume, because it is not now at hand.) Lardner also discusses it. (Vol. I. p. 325, vol. II. p. 555, 4to. ed.)

There can be no better human authority on any subject connected with the life of John, than that of Irenaeus of Lyons, [A. D. 160,] who had in his youth lived in Asia, where he was personally acquainted with Polycarp, the disciple and intimate friend of John, the apostle. His words are, "John, the disciple of the Lord, wishing by the publication of his gospel to remove that error which had been sown among men, by Cerinthus, and much earlier, by those called Nicolaitans, who are a fragment of science, (or the Gnosis,) falsely so called;—and that he might both confound them, and convince them that there is but one God, who made all things by his word, and not, as they say, one who was the Creator, and another who was the Father of our Lord." (Heres. lib. III. c. xi.) In another passage he says,—"As John the disciple of the Lord confirms, saying, 'But these are written that you may believe that Jesus is the Son of God, and that believing, you may have eternal life in his name,'—guarding against these blasphemous notions, which divide the Lord, as far as they can, by saying that he was made of two different substances." (Heres. lib. III. c. xvi.) Michaelis, in his Introduction on John, discusses this passage, and illustrates its true application.

It appears well established by respectable historical testimony, that Cerinthus was contemporary with John at Ephesus, and that he had already made alarming progress in the diffusion of these and other peculiar errors, during the life of the apostle. John therefore, now in the decline of life, on the verge of the grave, would wish to bear his inspired testimony against the advancing heresy; and the occasion, scope, and object of his gospel are very clearly illustrated by a reference to these circumstances. The peculiar use of terms, more particularly in the first part,—terms which have caused so much perplexity and controversy among those who knew nothing about the peculiar technical significations of these mystical phrases, as they were limited by the philosophical application of them in the system of the Gnostics,—is thus shown in a historical light, highly valuable in preventing a mis-interpretation among common readers. This view of the great design of John's gospel, will be found to coincide exactly