[684] Adamantius (Origen, ed. Delarue, i. 809) says that the Marcionites had ἐπισκόπων, μᾶλλον δὲ ψευδεπισκόπων διαδοχαί. [685] For the παράδοσις ἐκκλησιαστική, especially of “ecclesiæ apostolicæ,” cf. Tert. _de præsc. hær._ cc. 21. 36; Iren. 3. 1-3; Orig. _de princ._; _præf._ 2: for the κανὼν τῆς πίστεως, Iren. 1. 9. 4; Tert. _adv. Marc._ 1. 21 (regula sacramenti); _de Virg. vel._ 1; _adv. Prax._ 2; _de præsc. hær._ cc. 3. 12. 42; _de monog._ 2. In general, see Weingarten, _Zeittafeln_, s. 17. 19. [686] _De præsc. hær._ cc. 25. 26. [687] 4. 20. [688] See Overbeck, _die Anfänge der patrist. Literatur_, in the _Hist. Zeitschrift_, N.F. Bd. xii. 417-472. [689] Cf. Hegesippus, ap. Eus. _H.E._ 4. 22. 3, ἐν ἑκάστῃ πόλει οὕτως ἔχει ὡς ὁ νόμος κηρύσσει καὶ οἱ προφῆται καὶ ὁ Κύριος, for this practical co-ordination; see Gebhardt and Harnack on 2 Clement, p. 132, for examples; also Harnack, _Dogm._ 131. [690] Cf. Weingarten, _Zeittafeln_, p. 19, where he cites the Muratorian fragment, Origen (ap. Eus. _H.E._ 6. 25), and Athanasius, in the last of whom he traces the first use of the term “canon” in our sense. But we must carefully distinguish the _idea_ of a canon and the _contents_ of the canon. It is uncertain whence the idea of a canon of Scripture came, whether from the ecclesiastical party or from the Gnostics; and if from the latter, whether it was from Basilides, or Valentinus, or Marcion. Most likely the last. Harnack, _Dogm._ 215 ff.; cf. 237-240 for Marcion as the first Biblical critic. [691] Harnack, pp. 317 f. [692] Tertullian, though in his treatise _de præsc. hær._ he abandons argument with the Gnostics, yet in his _adv. Marc._ 1. 22, relaxes that line of argument, and enters into formal discussion. [693] c. 2. [694] Tert. _de præscr. hær._ cc. 8, 18. [695] Theories were framed as to the relation of γνῶσις and πίστις; e.g. the former was conceived to relate to the Spirit, the latter to the Son, which Clem. Alex. denies (_Strom._ 5. 1). [696] See Harnack, 549. [697] _Adv. Prax._ 3. [698] Which had been the contention of the heretics whom Tertullian opposed: _de præsc. hær._ cc. 16, 17. [699] Origen (_de princ._, _præf._ 3) follows in the line of those who rested upon apostolic teaching, but gives a foothold for philosophy by saying (1) that the Apostles left the grounds of their statements to be investigated; (2) that they affirmed the existence of many things without stating the manner and origin of their existence. [700] Valentinus accepted the whole canon (integro instrumento), and the most important work of Basilides was a commentary on the Gospel: Tert. _de præsc. hær._ 38.