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16 INTRODUCTION. v. 6 is connected, were directed against an Ebionizing school of John's disciples (which, according to Acts xviii. 24, and xix. 1, had continued in existence long after the Baptist's death as a school or sect) ;—thus much is clear, and historically established beyond possibility of doubt, that the same error, otherwise termed u Ebionite" did confront the Apostle from another point, and that as combined with the second root of all the heresies— docetic-\>a,ntheistic Gnosticism. Gnosticism generally had in this its distinguishing mark, that it regarded Christianity not as having to do primarily with the salvation of the soul (as in Acts xvi. 30), but with theoretical wisdom. It appropriated many—and in some instances truly-apprehended—elements of Christian doctrine ; but it sundered them from their organic connection with the centre of the Gospel, and wrought them into the complex of its problems and systems, making them do nothing better than minister to the enlargement of those problems and systems. And these questions of the older Gnosticism assume various forms in history. For example, in Marcion it was a problem of natural ethics, how the law was related to individual per- :— sonal freedom solved by taking the ground of a no longer moral Antinomianism. Among the Ophites, it was a problem of the philosophy of history, how the Old-Testament limited national :— development was related to the New-Testament universality solved by the theory which wildly denied the truth of the Old-Testament revelation, and perverted it into a revelation of Satan. With Valentinian it was a problem of pure abstract speculation, how spirit was related to matter, and so forth. these problems bear evident marks of their forced and artificial origin ; we perceive that Christianity had not only imposed itself upon their originators as a power with which they must, in some way or other, place themselves in relation, but that they, in all their attempts at solution, set out with the principle and design, to assign the highest place to Christianity (that is, to what they could find good for their purpose in Christianity); yea, even to secure for their systems, by artificial, allegorical exegesis, the appearance of being founded upon Holy Scripture. But, with such forced and artificial systems the spiritual movement of Gnosticism could not possibly have had its rise. All
. KELATION OF THE EPISTLE TO THE GOSPEL. 17 The first exhibition of the Gnostic nature—in itself very rough and unformed— within the Christian Church we see in Simon the Magician (Acts viii. 9, etc.), who before his conversion made himself honoured as an emanation of God (rj &vva/ju
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PAET THE FOURTH. THE SPIRIT FROM GO
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TRANSLATION, That which was from th
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352 TRANSLATION. have heard from th
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354 TRANSLATION. loved us, we are b
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THE SECOND AND THIRD EPISTLES OF ST
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364 INTRODUCTION. evidence of Papia
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— 366 INTRODUCTION. (2 John 11).
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o/4 INTRODUCTION. unaccountable. In
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380 ADDRESS AND GREETING. instead o
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384 FIEST EXHORTATION, TO LOVE. tia
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406 CONCLUSION. Vers. 13-15. Conclu
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408 TRANSLATION. II. The Presbyter
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418
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422 INDEX. Man of Sin, the, 182. Ma
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—— — — — — — 38, Geor
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WOKKS OF JOHN CALVIN, IN FIFTY-ONE
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— — THE WORKS OF DR JOHN OWEN,
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Date Due
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