36 (a satirical allusion to the issue of blood and water), which passages really seem on the whole to justify the assertion, though not in a quite unqualified form.
We ought not to omit to mention that there is a second fragment by Apollinaris, bishop of Hierapolis, besides that to which we have already alluded, and preserved like it in the Paschal Chronicle, which confirms unequivocally the conclusion that he knew and used the fourth Gospel.

Amongst other titles that are applied to the crucified Saviour, he is spoken of as 'having been pierced in His sacred side,' as 'having poured out of His side those two cleansing streams, water and blood, word and spirit' [Endnote 308:1].

This incident is recorded only in the fourth Gospel.
In like manner when Athenagoras says 'The Father and the Son being one' ([Greek: henos ontos tou Patros kai tou Uiou]), it is probable that he is alluding to John x.

30, 'I and my Father are one,' not to mention an alleged, but perhaps somewhat more doubtful, reference to John xvii.

3 [Endnote 308:2].
But the most decisive witness before we come to Irenaeus is the Muratorian Canon.