reference to Bunsen's elaborate proof that Hippolytus wrote the "Refutation," is also significant. [37] "Hippolytus and his Age," vol. i. 187. CHAPTER IV. _THE SYNOPTIC GOSPELS--CONTINUED._ _"It remains a possibility that Christ actually was what He supposed Himself to be."_ John Stuart Mill. CHAPTER IV. _THE SYNOPTIC GOSPELS--CONTINUED._ BASILIDES--VALENTINUS--MARCION--TATIAN--DIONYSIUS OF CORINTH--MELITO OF SARDIS--CLAUDIUS APOLLINARIS--ATHENAGORAS--EPISTLE OF VIENNE AND LYONS--PTOLEMÆUS, HERACLEON, CELSUS--CANON OF MURATORI. Our author says of Basilides, "He was founder of a system of Gnosticism, who lived at Alexandria about the year 125. With the exception of a very few brief fragments, none of his writings have been preserved, and all our information regarding them is derived from writers opposed to him. Eusebius states that Agrippa Castor, who had written a refutation of the doctrines of Basilides, 'Says that he had composed twenty-four books upon the gospel.' This is interpreted by Tischendorf to imply that the work was a commentary upon our four Gospels, a conclusion the audacity of which can scarcely be exceeded" (p. 42). I remark that by "the gospel" would be meant the gospel which was preached by the apostles, and Tischendorf is not far wrong in supposing that the written records of it in the hands of the first Christians was the subject of the commentary. Our author has certainly not proved the contrary. He says: "We know that Basilides made use of a Gospel, written by himself it is said, but certainly called after his own name; ... but the fragments of that work which are extant are of a character which precludes the possibility of the work being considered a Gospel." Neander affirmed the Gospel of Basilides to be the Gospel according to the Hebrews. I remark that that is not only probable, but that the Gospel to the Hebrews may have been the Hebrew translation of the Greek Gospel of Matthew, with its additions and modifications, to suit the Jewish Nazarene sect, who, we know, had a Hebrew text of their own, which they did not hesitate to alter and adapt to their own views. Basilides, says our author, expressly states that he received his knowledge of the truth from Glaucis, the "interpreter of Peter," whose disciple he claimed to be. Basilides also claimed to have received from a certain Matthias the report of private discourses which he had heard from the Saviour for his special instruction. Canon Westcott writes: "Since Basilides lived on the verge of the apostolic times, it is not surprising that he made use of other sources of Christian doctrine besides the canonical books. The belief in Divine inspiration was still fresh and real."[38] Our author says: "It is apparent, however, that Basilides, in basing his doctrine on these apocryphal books as inspired, and upon tradition, and in having a special Gospel called after his own name,