But the most important part of the Dean's paper is found in his account of the origin of the expression. This inference is strongly confirmed by the employment of it in the Arian controversy. Arius reads [Greek: Theos] (_ap._ Epiph. 73--Tischendorf), whilst his opponents read [Greek: Huios]. So Faustinus seven times (I noted him only thrice), and Victorinus Afer six (10) times in reply to the Arian Candidus[530]. Also Athanasius and Hilary of Poictiers four times each, and Ambrose eight (add Epp. I. xxii. 5). It is curious that with this history admirers of B and [Symbol: Aleph] should extol their reading over the Traditional reading on the score of orthodoxy. Heresy had and still retains associations which cannot be ignored: in this instance some of the orthodox weakly played into the hands of heretics[531]. None may read Holy Scripture just as the idea strikes them.] Sec. 3. All are familiar with the received text of 1 Cor. xv. 47:--[Greek: ho protos anthropos ek ges choikos; ho deuteros anthropos ho Kyrios ex ouranou]. That this place was so read in the first age is certain: for so it stands in the Syriac. These early heretics however of whom St. John speaks, who denied that 'Jesus Christ had come in the flesh[532]' and who are known to have freely 'taken away from the words' of Scripture[533], are found to have made themselves busy here. If (they argued) 'the second man' was indeed 'the Lord-from-Heaven,' how can it be pretended that Christ took upon Himself human flesh[534]? And to bring out this contention of theirs more plainly, they did not hesitate to remove as superfluous the word 'man' in the second clause of the sentence. There resulted,--'The first man [was] of the earth, earthy: [Greek: ho deuteros Kyrios ex ouranou][535].' It is thus that Marcion[536] (A.D. 130) and his followers[537] read the place. But in this subject-matter extravagance in one direction is ever observed to beget extravagance in another. I suspect that it was in order to counteract the ejection by the heretics of [Greek: anthropos] in ver. 47, that, early in the second century, the orthodox retaining [Greek: anthropos], judged it expedient to leave out the expression [Greek: ho Kyrios], which had been so unfairly pressed against them; and were contented to read,--'the second man [was] from heaven.' A calamitous exchange, truly. For first, (I), The text thus maimed afforded countenance to another form of misbelief. And next, (II), It necessitated a further change in 1 Cor. xv. 47.