is edidaske kakos, kai
aphistamenos tes ton adelphon sunodias], see, besides, the valuable
account of Tertull. de praescr. 30. The account of Irenaeus (I. 13) is
very instructive as to the kind of propaganda of Marcus, and the
relation of the women he deluded to the Church. Against actually
recognised false teachers the fixed rule was to renounce all intercourse
with them (2 Joh. 10. 11, Iren. ep. ad. Florin on Polycarp's procedure,
in Euseb. H. E. V. 20. 7; Iren. III. 3. 4) But how were the heretics to
be surely known?]

[Footnote 343: Among those who justly bore this name he distinguishes
those [Greek: Hoi orthognomenes kata panta christanoi eisin] (Dial.
80).]

[Footnote 344: Very important is the description which Irenaeus (III. 15.
2) and Tertullian have given of the conduct of the Valentinians as
observed by themselves (adv. Valent. 1). "Valentiniani nihil magis
curant quam occultare, quod praedicant; si tamen praedicant qui occultant.
Custodiae officium conscientiae officium est (a comparison with the
Eleusinian mysteries follows.) Si bona fide quaeras, concreto vultu,
suspenso supercilio, Altum est, aiunt. Si subtiliter temptes per
ambiguitates bilingues communem fidem adfirmant. Si scire te subostendas
negant quidquid agnoscunt. Si cominus certes, tuam simplicitatem sua
caede dispergunt. Ne discipulis quidem propriis ante committunt quam suos
fecerint. Habent artificium quo prius persuadeant quam edoceant." At a
later period Dionysius of Alex, (in Euseb. H. E. VII. 7) speaks of
Christians who maintain an apparent communion with the brethren, but
resort to one of the false teachers (cf. as to this Euseb. H. E. VI. 2.
13). The teaching of Bardesanes influenced by Valentinus, who, moreover,
was hostile to Marcionitism, was tolerated for a long time in Edessa (by
the Christian kings), nay, was recognised. The Bardesanites and the
"Palutians" (catholics) were differentiated only after the beginning of
the third century.]

[Footnote 345: There can be no doubt that the Gnostic propaganda was
seriously hindered by the inability to organise and discipline churches,
which is characteristic of all philosophic systems of religion. The
Gnostic organisation of schools and mysteries was not able to contend
with the episcopal organisation of the churches; see Ignat. ad Smyr. 6.
2; Tertull de praescr. 41. Attempts at actual formations of churches were
not altogether wanting in the earliest period; at a later period they
wer