After a full and searching analysis of all the documents, orthodox and heretical, supposed to have been written in the first two centuries after Christ, the author of "Supernatural Religion" thus sums up:--"After having exhausted the literature and the testimony bearing on the point, we have not found a single distinct trace of any one of those Gospels during the first century and a half after the death of Jesus.... Any argument for the mere existence of our Synoptics based upon their supposed rejection by heretical leaders and sects has the inevitable disadvantage, that the very testimony which would show their existence would oppose their authenticity. There is no evidence of their use by heretical leaders, however, and no direct reference to them by any writer, heretical or orthodox, whom we have examined" (vol. ii., pp, 248, 249). Nor is the fact of this blank absence of evidence of identity all that can be brought to bear in support of our proposition, for there is another fact that tells very heavily against the identity of the now accepted Gospels with those that were current in earlier days, namely, the noteworthy charge brought against the Christians that they changed and altered their sacred books; the orthodox accused the unorthodox of varying the Scriptures, and the heretics retorted the charge with equal pertinacity. The Ebionites maintained that the Hebrew Gospel of Matthew was the only authentic Gospel, and regarded the four Greek Gospels as unreliable. The Marcionites admitted only the Gospel resembling that of Luke, and were accused by the orthodox of having altered that to suit themselves. Celsus, writing against Christianity, formulates the charge: "Some believers, like men driven by drunkenness to commit violence on themselves, have altered the Gospel history, since its first composition, three times, four times, and oftener, and have re-fashioned it, so as to be able to deny the objections made against it" ("Origen Cont. Celsus," bk. ii., chap. 27, as quoted by Norton, p. 63). Origen admits "that there are those who have altered the Gospels," but pleads that it has been done by heretics, and that this "is no reproach against true Christianity" (Ibid). Only, most reverend Father of the Church, if heretics accuse orthodox, and orthodox accuse heretics, of altering the Gospels, how are we to be sure that they have come down unaltered to us? Clement of Alexandria notes alterations that had been made. Dionysius, of Corinth, complaining of the changes made in his own writings, bears witness to this same fact: "It is not, therefore, matter of wonder if some have also attempted to adulterate the sacred writings of the Lord, since they have attempted the same in other works that are not to be compared with these" ("Eusebius," bk. iv., ch. 23). Faustus, the Manichæan, the great opponent of Augustine, writes: "For many things have been inserted by your ancestors in the speeches of our Lord, which,