master?"(1) Tischendorf solves the difficulty by referring everything indiscriminately to the master. Now, in reply to these observations, we must remark in the first place that the admission here made by Tischendorf, that Irenæus much more often uses "they say" than "he says" is still quite disingenuous, inasmuch as invariably, and without exception, Irenæus uses the plural in connection with the texts in question. Secondly, it is quite obvious that a Gnostic, writing about a.d. 185-195, was likely to use arguments which were never thought of by a Gnostic, writing at the middle of the second century At the end of the century, the writings of the New Testament had acquired consideration and authority, and Gnostic writers had therefore a reason to refer to them, and to endeavour to show that they supported their peculiar views, which did not exist at all at the time when Valentinus propounded his system. Tischendorf, however, cannot be allowed the benefit even of such a doubt as he insinuates, as to what belongs to the master, and what to the followers. Such doubtful testimony could not establish anything, but it is in point of fact also totally excluded by the statement of Irenæus himself. In the preface to the first book of his great work, Irenæus clearly states the motives and objects for which he writes. He says: "I considered it necessary, having read the commentaries [------] _of the disciples of Valentinus_, as they call themselves, and having had personal intercourse with some of them and acquired full knowledge of their opinions, to unfold to thee," &c., and he goes on to say that he intends to set forth "the opinions of those who are _now_ teaching heresy; I speak {60}