382 Adv. Haeres. i. 11. 383 “Ad mentem vero tunica pellicea symbolice est pellis naturalis, id est corpus nostrum. Deus enim intellectum condens primum, vocavit illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex necessitate corpus quoque facit, tunicam pelliceam, illud per symbolum dicens. Oportebat enim ut intellectus et sensus velut tunica cutis induerent corpus.”—Philo: Quaest. et Solut. in Gen. i. 53, trans. from the Armenian by J. B. Aucher; Venice, 1826. 384 Clem. Alex. Stromat. iii. 6. 385 _Ibid._ 9. 386 Clem. Alex. Stromat. iii. 9. 387 “Sensus, quae symbolice mulier est.”—Philo: Quaest. et Solut. i. 52. “Generatio ut sapientum fert sententia, corruptionis est principium.”—_Ibid._ 10. 388 Nicolas: Études sur les Evangiles apocryphes, pp. 128‐130. M. Nicolas was the first to discover the intimate connection that existed between the Gospel of the Egyptians and Philonian philosophy. The relation in which Philo stood to Christian theology has not, as yet, so far as I am aware, been thoroughly investigated. Dionysius the Areopagite, the true father of Christian theosophy, derives his ideas and terminology from Philo. Aquinas developed Dionysius, and on the Summa of the Angel of the Schools Catholic theology has long reposed. 389 Tert. De praescr. haeretica, c. 51. “Cerdon solum Lucae Evangelium, nec tamen totum recipit.” 390 For an account of the doctrines of Marcion, the authorities are, The Apologies of Justin Martyr; Tertullian’s treatise against Marcion, i.‐v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, xlii. 1‐3; and a “Dialogus de recta in Deum fide,” printed with Origen’s Works, in the edition of De la Rue, Paris, 1733, though not earlier than the fourth century. 391 1 Cor. iv. 4. 392 Rom. v. 20. 393 Rom. vi. 5. 394 Rom. vii. 7. 395 Rom. viii. 2. 396 Rom. iii. 28. 397 Gal. iii. 23‐25. 398 Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10. 399 Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii. 400 Epiphan. Haeres. xlii. 11. 401 Iren. adv. Haeres. iii. 11. 402 “Contraria quaeque sententiae emit, competentia autem sententiae reservarit.”—Tertul. adv. Marcion, iv. 6. 403 Epiphan. Haeres. xlvii. 9‐12. 404 “Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis affirmo adulteratum, Marcion meum. Quis inter nos disceptabit?”—Tert. adv. Marcion, iv. 4. 405 Not St. John’s Gospel; that is unique; a biography by an eye‐ witness, not a composition of distinct notices. 406 2 Cor. ii. 17, and iv. 2. 407 Matt. v. 17, 18. 408 Luke xvi. 16. 409 Tert.: “Transeat coelum et terra citius quam unus apex verborum Domini;” but Tertullian is not quoting directly, so that the words may have been, and probably were, τῶν λόγων μου, not τῶν λόγων τοῦ θεοῦ.