This was true of the Simonians, who were very immoral and licentious, and of some other Gnostic sects, as e.g. the Ophites, the Carpocratians, &c. But many of the Gnostics, e.g. Marcion (but see below, IV. 11, note 24), Saturninus, Tatian, &c., went to the opposite extreme, teaching a rigid and gloomy asceticism. Underlying both of these extremes we perceive the same principle—a dualism of matter and spirit, therefore of body and mind—the former considered as the work of the devil, and therefore to be despised and abused: the latter as divine, and therefore to be honored above all else. The abhorrence of the body, and of matter and nature in general, logically led to one of the two opposite results, asceticism or antinomianism, according to the character and instincts of the person himself. See Schaff, Church Hist. II. p. 457 sqq. The Fathers, in their hatred of all forms of heresy, naturally saw no good in any of them, and heretics were therefore indiscriminately accused of immorality and licentiousness in their worst forms.