the texts to which the Marcosians, who made use of apocryphal Gospels,(1) and notably of the Gospel according to the Hebrews, gave a different colouring: [------](2) Epiphanius also quotes this reading as one of the variations of the Marcionites: [------].(3) Origen, likewise, remarks that this passage is misused by some Heretics: "Velut proprie sibi datum scutum putant (hæretici) quod dixit Dominus in Evangelio: Nemo bonus nisi unus Deus pater."(4) Justin Martyr quotes the same reading from a source different from our Gospels,(5) [------](6) and in agreement with the repeated similar readings of the Clementine Homilies, which likewise derived it from an extra canonical source,(7) [------.8 The use of a similar expression by Clement of Alexandria,9 as well as by Origen, only serves to prove the existence of the reading in extinct Gospels, although it is not found in any MS. of any of our Gospels. The second of the supposed references is more diffuse: "One is good and through him alone will the heart be enabled to become pure [------]... but when the alone good Father has visited it, it is sanctified and shines through with light, and the possessor of such a heart becomes so blessed, that he shall see God" [------] {66} [------]. This is compared(1) with Matthew v. 8: "Blessed are the pure in heart, for they shall see God" [------]. It might be argued that this is quite as much a reference to Psalm xxiv. 3-6 as to Matt. v. 8, but even if treated as a reference to the Sermon on the Mount, nothing is more certain than the fact that this discourse had its place in much older forms of the Gospel than our present Canonical Gospels,(2) and that it formed part of the Gospel according to the Hebrews and other evangelical writings in circulation in the early Church. Such a reference as this is absolutely worthless as evidence of special acquaintance with our first Synoptic.(3) Tischendorf does not appeal at all to these supposed references contained in the passages preserved by Clement, but both the German and the English apologist join in relying upon the testimony of Hippolytus,(4) with regard to the use of the Gospels by Valentinus, although it must be admitted that the former does so with greater fairness of treatment than Canon Westcott. Tischendorf does refer to, and admit, some of the difficulties of the case, as we shall presently see, whilst Canon Westcott, as in the case of Basilides, boldly makes his assertion, and totally ignores all adverse facts. The only Gospel {67}