Gnosticism is now well‐nigh forgotten, or noticed only by those who are led to an acquaintance with it either by its connexion with certain passages in the New Testament, or by a systematic study of the early Fathers of the Church. And yet it existed in the world, and spread over the civilized portions of it as a system of philosophy at a time when heathen speculation had attained its highest refinement, and Christianity had introduced certainty to take the place of speculation. But that it should have taken hold on the minds of men to such an extent and at such a time, is surely one of the most unaccountable facts in the history of the human mind. To us, even the Platonic system would appear so much more rational and intelligible, and the Christian doctrine so much more simple and natural, and, if I may so say, manly, that in their presence one wonders what there could have been to recommend Gnosticism. The Grecian schemes were so many efforts of unassisted reason to find out truth by simple speculation. They could therefore never be propounded as certainties, but only as probabilities. They accordingly rested on their probability, and struck out many truths. They bear about them the air of the conclusions of men searching after truth, and having in some degree attained it. Christianity, on the other hand, professed to be a revelation from above. It did not pretend to speculate or to reason; it taught its doctrines as infallible truths, and supported its teaching by miracles, and an appeal to fulfilled prophecy. Gnosticism was like neither. It was in fact gratuitous speculation, founded upon nothing but the fact of a great difficulty, which human reason had never yet solved, the causation of evil; but it claimed no support from reason; it propounded no proofs; but put itself forward as the revealed solution of this difficulty. It wrought miracles, indeed, which might have served where the Christian miracles were unknown, but poor and weak indeed to put in competition with them, for they were mere juggles. They answered no beneficial end; they were over in a few minutes; they submitted themselves to no daily and hourly proof; and although professing to support a higher and purer God than was ever before thought of, they were of the same nature as those practised by heathen sorcerers. But to have solved this great difficulty, the system ought at least to have been uniform, or at most progressive. No teacher should have contradicted another, however much he might improve upon him. And yet this was far from being the case. The various successive teachers not only pulled down what their predecessors had set up, but even contemporary leaders contradicted each other. This would have been perfectly consistent if they had set up as mere speculators; but they claimed a sort of inspiration; nay, whilst setting aside the Gospel, they claimed support from the Gospel; whilst making higher pretensions than