[319]. Hippol. Hær. vii. 33 Αἰγυπτίων παιδείᾳ ἀσκηθείς, x. 21 ὁ ἐν Αἰγύπτῳ ἀσκηθείς, Theodoret. Hær. Fab. ii. 3 ἐν Αἰγύπτῳ πλεîστον διατρίψας χρόνον.

[320]. Iren. i. 26. 1 ‘et Cerinthus autem quidam ... in Asia docuit,’ Epiphan. Hær. xxviii. 1 ἐγένετο δὲ οὗτος ὁ Κήρινθος ἐν τῇ Ἀσίᾳ διατρίβων, κἀκεῖσε τοῦ κηρύγματος τὴν ἀρχὴν πεποιημένος, Theodoret. 1. c. ὕστερον εἰς τὴν Ἀσίαν ἀφίκετο. The scene of his encounter with St John in the bath is placed at Ephesus: see below, note [322].

[321]. Epiphanius (xxviii. 2 sq.) represents him as the ringleader of the Judaizing opponents of the Apostles in the Acts and Epistles to the Corinthians and Galatians. Philastrius (Hær. 36) takes the same line.]

[322]. The well-known story of the encounter between St John and Cerinthus in the bath is related by Irenæus (iii. 3. 4) on the authority of Polycarp, who appears from the sequence of Irenæus’ narrative to have told it at Rome, when he paid his visit to Anicetus; ὃς καὶ ἐπὶ Ἀνικήτου ἐπιδημήσας τῄ Ῥώμῃ πολλοὺς ἀπὸ τῶν προειρημένων αἱρετικῶν ἐπέστρεψεν ... καὶ εἰσὶν οἱ ἀκηκοότες αὐτοû ὅτι Ἰωάννης κ.τ.λ.

[323]. Iren. iii. II. 1.

[324]. Church History II. p. 42 (Bohn’s Trans.).

[325]. See the Dialogue of Caius and Proclus in Euseb. H.E. iii. 28, Dionysius of Alexandria, ib. vii. 25, Theodoret. l.c., Augustin. Hær. 8.

[326]. See below p. [111].

[327]. Epiphan. Hær. xxviii. 4, 5, Philastr. Hær. 36, Augustin. l.c. The statements of these writers would not carry much weight in themselves; but in this instance they are rendered highly probable by the known Judaism of Cerinthus.

[328]. Epiphan. Hær. xxviii. 5, xxx. 14, Philastr. Hær. 36.