He rejected all the Scriptures now accounted canonical, except the Epistles of St. Paul, which formed with him an “Apostolicon,” in which they were arranged in the following order:—The Epistle to the Galatians, the First and Second to the Corinthians, the Epistles to the Romans, the Thessalonians, Ephesians, Colossians, Philemon, and to the Philippians.(400) Besides the Epistles of St. Paul, he made use of an original Gospel, which he asserted was the evangelical record cited and used by Paul himself. The other Canonical Gospels he rejected as corrupted by Judaizers. This Gospel bore a close resemblance to that of St. Luke. “Marcion,” says Irenaeus, “has disfigured the entire Gospel, he has reconstructed it after his own fancy, and then boasts that he possesses the true Gospel.”(401) Tertullian assures us that Marcion had cut out of St. Luke’s Gospel whatever opposed his own doctrines, and retained only what was in favour of them.(402) This statement, as we shall see presently, was not strictly true. Epiphanius is more precise. He goes most carefully over the Gospel used by Marcion, and discusses every text which, he says, was modified by the heretic.(403) The charge of mutilating the Canonical Gospels was brought by the orthodox Fathers against both the Ebionites on one side, and the Marcionites and Valentinians on the other, because the Gospels they used did not exactly agree with those employed by the middle party in the Church which ultimately prevailed. But the extreme parties on their side made the same charge against the Catholics.(404) It is not necessary to believe these charges in every case. If the Gospels(405) were compiled as in the manner I have contended they were, such discrepancies must have occurred. Every Church had its own collection of the “Logia” and of the “Practhenta” of Christ. The more voluminous of these collections, those better strung together, thrust the earlier, less complete, collections into the back‐ground. And these collections were continually being augmented by the acquisition of fresh material; and this new material was squeezed into the existing text, often without much consideration for the chain of story or teaching which it broke and dislocated. Marcion was too conscientious and earnest a man wilfully to corrupt a Gospel. He probably brought with him to Rome the Gospel in use at Sinope in Pontus, of which city, according to one account, his father was bishop. The Church in Sinope had for its first bishop, Philologus, the friend of St. Paul, if we may trust the pseudo‐Hippolytus and Dorotheus. It is probable that the Church of Sinope, when founded, was furnished by St. Paul with a collection of the records of Christ’s life and teaching such as he supplied to other “Asiatic” churches. And this collection was, no doubt, made by his constant companion Luke.