If the research which is going on as to the Gospel of Marcion be conducted in a proper manner, and from a proper motive, not from antipathy to "parsons" and ecclesiastical assumptions, which was the incentive of Strauss in attacking Christianity, good will come of it. As Justin Martyr did not, as far as we know, suppose the book to be a corrupted version of the Gospel according to Luke, Tertullian may have been mistaken, and it may have been an independent work, one of the many Luke refers to, the existence of which does not necessarily invalidate the canonical ones. We may naturally suppose that events of such marvellous speciality and importance as those which had "come to pass" in those days among the Jews, would be more or less described in letters and other writings by many persons who were eye-witnesses. Such writings would be collected and read when the first Christians assembled. The difference between the four canonical Gospels and other manuscripts would consist in their being compiled by persons competent to the task, who, like Ezra, were instruments Divinely influenced to compile and "set forth in order a declaration of those things," for the benefit of future ages and the religious instruction of the race. The analysis of the text of Marcion by Hahn, Ritschl, Volkmar, Helgenfeld, and others, who have examined and systemised the data of the Fathers, is supposed to be sufficient to awaken in any inquirer uncertainty, and stimulate conjecture (p. 101). I do not doubt it. German hypercriticism is able, by a process of ratiocination, to discredit any truth, even to persuade men that the Throne of the universe is vacant, and that the only altar that man has the knowledge to rear is one to the Unknown God; but "He sits on no precarious throne, Nor borrows leave to be." They who believe in the inspiration by the Holy Ghost of the prophets of the Old Testament see no difficulty in regard to the inspiration of the writers of the New. If Isaiah and Jeremiah and Daniel had supernatural communications made to them, in order that the Eternal Creator might be manifested, why not Paul and John and Matthew? It is the foregone conclusion, on the part of critics, that the miraculous is impossible, which embarrasses their researches. One of John Stuart Mill's last sentences is: "It remains a possibility that Christ actually was what He supposed Himself to be." If this had occurred to the great reasoner at the outset of his career instead of the close, how much might the world have been advantaged!