6. 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: eleluthota]) 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: me
homologei], 'confesseth not.' It is the reading of the Old Latin, of
Irenaeus, of Tertullian, and of Origen; and Socrates (_H.E._ vii. 32)
says that it was found 'in the old copies.' Though the passages of
Irenaeus 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: me 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
Irenaeus, iii. 16, 8 'Sententia eorum homicidialis... _Comminuens et per
multa dividens_ Filium Dei; quos... Ioannes in praedicta epistola fugere
eos praecepit dicens' etc.

[119:1] Die aeltesten Zeugnisse p. 41.

[119:2] _e.g._ 1 Cor. vi. 12-18, viii. 1 sq, etc.

[119:3] Rev. ii. 6, 14, 15, 20, 24.

[120:1] 1 Cor. xv. 12.

[120:2] 2 Tim. ii. 18.

[120:3] Iren. ii. 31. 2; Tertull. _de Resurr. Carn._ 19.

[120:4] Iren. i. 27. 3, Tertull. _adv. Marc._ v. 10, _de Praescr. Haer._
33.

[120:5] See Neander _Church History_ ii. p. 147; and to the references
there given add Iren. iii. 25. 2 'Alterum quidem _judicare_ et alterum
quidem salvare dixerunt,' and sect. 3, 'Marcion igitur ipse dividens
Deum in duo, alterum quidem bonum et alterum _judicialem_ dicens,' with
the context.

[121:1] I might add also that it is directly stated in the account of
his martyrdom (Sec. 13), that he was treated with every honour, [Greek: kai
pro tes polias], 'even before his grey hairs,' as the words ran in
Eusebius, _H.E._ iv. 15. The common texts substitute [Greek: kai pro tes
marturias].

[122:1] Hilgenfeld (_Apost. Vaeter_ p. 273) evidently feels this
difficulty, and apologises for it.

[123:1] This reference to 1 Tim. ii. 2 is pointed out in Jacobson's
note.

[123:2] See above,