reports, “to examine doctrine, but everyone should be steadfast in the faith. Those who trust in Him that was crucified will be saved, if only they do good works[758].” Herein he also, like Marcion himself, seems to have anticipated by many centuries the teaching of the German Reformers. Other followers of Marcion there were who, thanks to our lack of information concerning them, are to us merely names. Thus Tatian, who was according to tradition a disciple of Justin Martyr but fell away from orthodoxy after his teacher’s death, seems to have held a kind of intermediate position between the two great schools of heresy. While teaching, according to Irenaeus, a system of aeons not unlike that of Valentinus, he adopted in full the notions of Marcion as to abstinence from marriage, from the eating of flesh, and from the use of wine, and may have been the founder of a separate sect called Encratites[759]. We hear, too, of one Prepon, “an Assyrian” or native of Syria, a follower of Marcion, whom Hippolytus represents as teaching that Jesus Himself was intermediate between the good and evil deities and came down to earth to be freed from all evil[760]. Rhodo also speaks[761] of Potitus and Basilicus, followers of Marcion, who held fast to his doctrine of two principles, while Syneros, as he affirms, led a school which asserted that there were three “natures.” Lucian also, who, according to Hippolytus and Epiphanius, came in point of time between Marcion and Apelles[762], may have inclined to the same doctrine, and taught, unlike Marcion, that there would be a resurrection, not of the body nor of the soul, but of some part of man which he also defined as being of a “third nature[763].”