GNOSTICS DESCRIBED.

411

railing accusation, but only said,

ey have no knowledge, aturally have, that Porrupt them

thee.' But these men vilify

the

ess*." He speaks of their wickedness le in many parts of the Jewish War. gextracts present the same frightith that drawn by the apostles. who seized Masada, were coma descendant of Judas, who the Jews not to register nius was sent to assess ned against those, who in subjection to the

every respect as 's, and burning

ended that those men

gers, who basely betrayed.

ch is so dear to the Jews, and slavery under the Romans. But this

a mere pretext, to conceal their cruelty and avarice, as they clearly shewed by their subsequent conduct. At that time every kind of vice

Τούτο γαρ αυτους εκαλεσαν, ὡς επι αγαθοις επιτηδεύμασιν, αλλ' ουχι ζηλώσαντες κακιςα των έργων και ὑπερβαλομενοι. Β. J. lib. 4. c. 3. 9. To this name Paul seems to allude in Titus ii, 14; where he characterizes the true believers in opposition to the impostors, as Aao (nλwrηv xaλwv Egywv; and in Acts xxi. 20. the believers are called ζηλωται του νόμου. And Philo describes the man who is truly in the image of God, as ζηλωτης της dixaloσuvns. Vol. ii. p. 6. One of the zealots was an aposfe. Luke vi, 16.

by the apostles of our Lord Jesus Christ; how they told you that, in the latter time, scoffers would arise, and follow their own impious lusts. These are they who separate themselves, being carnal and not spiritually minded. But do ye, beloved, build yourselves up in your most holy faith; praying with a holy mind; and keep yourselves in the love of God, in expectation of the mercy of our Lord Jesus Christ unto eternal life. Distinguish between them (and those whom they delude). These save by rebuking some, by hav ing compassion on others, and others by terror, thus snatching them out of the fire, but shun even the garment that is defiled by lust."

We have hitherto known little of the men whom the apostles have described in the above severe language. Both these extracts seem at first sight strongly coloured with the language of human passion, and therefore unworthy the pen of inspiration. And this doubtless is the reason, why the authenticity of the epistles whence they are taken, have been called in question. But Josephus has described the same men, and by his description all obscurity and doubt happily vanish together. "They call themselves," says he, "zealots, as if they were zealous of good works; whereas they are zealous only in wicked actions, and surpass beyond example all others

in baseness*." He speaks of their wickedness as incredible in many parts of the Jewish War. The following extracts present the same frightful character with that drawn by the apostles.

"The sicarii, who seized Masada, were commanded by Eleazar, a descendant of Judas, who persuaded many of the Jews not to register themselves, when Cyrenius was sent to assess Judea. The sicarii combined against those, who were disposed to continue in subjection to the Romans, and treated them in every respect as enemies, plundering their goods, and burning their houses. For they pretended that those men differed not from strangers, who basely betrayed that liberty, which is so dear to the Jews, and preferred slavery under the Romans. But this was a mere pretext, to conceal their cruelty and avarice, as they clearly shewed by their subsequent conduct. At that time every kind of vice

Τούτο γαρ αυτους εκαλεσαν, ὡς επι αγαθοις επι τηδεύμασιν, αλλ' ουχι ζηλώσαντες κακιςα των έργων και ὑπερβαλομενοι. Β. J. lib. 4. c. 3. 9. To this name Paul seems to allude in Titus ii, 14; where he characterizes the true believers in opposition to the impostors, as λao (nλw+nv xaλwv egyw; and in Acts xxi. 20. the believers are called raι TOU voμou. And Philo describes the man who is truly in the image of God, as ζηλωτής της dixaioσurns. Vol. ii. p. 6. One of the zealots was an aposfle. Luke vi, 16.

prevailed among the Jews, so that no work of iniquity was left undone, nor can the imagination of man well conceive the crimes that were actu-* ally committed. All were become so depraved, in public and in private, that they rivalled one another in their impiety towards God, and injustice to their neighbours. The men in power oppressed the people; while the populace were eager to destroy the men in power. For the former were bent upon tyranny; the latter on violence and rapine. The sicarii took the lead in deeds of iniquity, and first displayed their cruelty towards their own kindred; leaving no word unsaid which might insult, or no deed undone which might destroy, the object of their perfidy. Yet compared with John, even these appear just and humane. For he slew not only individuals, and especially those who gave him wise and salutary advice, and whom, for this reason, he regarded as his worst enemies; but he also filled the whole community with innumerable evils: and so outrageous was he become, that he boldly blasphemed God. Nor can we wonder that he, who had abandoned himself to all the madness of impiety, should no longer cherish the feelings of humanity. On the other hand, what evil did the son of Giora not inflict? What injuries did he not perpetrate with those daring ruffians, who appointed him their chief?