[114:1] I have collected several instances in Philippians p. 138 sq. [See also below, p. 189.]
[114:2] Polyc. Phil. § 3.
[115:1] [See above, pp. 98, 103 sq.]
[115:2] The words of Irenæus are, [Greek: kai autos de ho Polukarpos Markiôni pote eis opsin autô elthonti k.t.l.] Zahn (Ignatius p. 496) remarks on this that the [Greek: pote] refers us to another point of time than the sojourn of Polycarp in Rome mentioned in the preceding sentence. I could not feel sure of this; but it separates this incident from the others, and leaves the time indeterminate.
[116:1] In the Letter to Florinus, quoted above, p. 96 sq.
[116:2] Polyc. Phil. § 7.
[117:1] e.g. Iren. i. 27. 2, 3; iii. 12. 12.
[118:1] Iren. i. 26. 1.
[118:2] This seems to be the form of heresy attacked in the Ignatian letters: Magn. 11; Trall. 9; Smyrn. 1.
[118:3] 1 John iv. 2, 3, 'Every spirit that confesseth Jesus Christ come ([Greek: elêluthota]) in the flesh is of God; and every spirit that confesseth not Jesus is not of God.' I cannot refrain from expressing the suspicion that the correct reading in this second clause may be [Greek: luei], 'divideth' or 'dissolveth,' instead of [Greek: mê homologei], 'confesseth not.' It is the reading of the Old Latin, of Irenæus, of Tertullian, and of Origen; and Socrates (H.E. vii. 32) says that it was found 'in the old copies.' Though the passages of Irenæus and Origen are only extant in Latin versions, yet the contexts clearly show that the authors themselves so read it. It is difficult to conceive that the very simple [Greek: mê homologei] would be altered into [Greek: luei], whereas the converse change would be easy. At all events [Greek: luei] must represent a very early gloss, dating probably from a time when the original reference of St John was obvious; and it well describes the Christology of Cerinthus. See the application in Irenæus, iii. 16, 8 'Sententia eorum homicidialis… Comminuens et per multa dividens Filium Dei; quos… Ioannes in praedicta epistola fugere eos praecepit dicens' etc.