Eusebius, who refers to Theophilus, and who speaks of his using the Apocalypse, would have certainly gladly quoted the Bishop of Antioch's "Commentary on the Four Gospels," if it had existed in his day. Nor is it true that the references we have in Jerome to the work attributed to Theophilus, justify the description given by Dr. Teschendorf, or even the phrase of Jerome, "_qui quatuor Evangelist arum in unum opus dicta compingens_." Theophilus seems, so far as it is possible to judge, to have occupied himself not with a connected history of Jesus, or a continuous discourse as to his doctrines, but rather with mystical and allegorical elucidations of occasional passages, which ended, like many pious commentaries on the Old or New Testament, in leaving the point dealt with a little less clear with the Theophillian commentary than without it. Dr. Tischendorf says that Theodoret and Eusebius speak of Tatian in the same way--that is, as though he had, like his Syrian contemporary, composed a harmony of the four Gospels. This is also inaccurate. Eusebius talks of Tatianus having found a certain body and collection of Gospels, "I know not how," which collection Eusebius does not appear even to have ever seen; and so far from the phrase in Theodoret justifying Dr. Tischendorf's explanation, it would appear from Theodoret that Tatian's Diatessaron was, in fact, a sort of spurious gospel, "The Gospel of the Four" differing materially from our four Gospels of Matthew, Mark, Luke, and John. Neither Irenaeus, Clement of Alexandria, or Jerome, who refer to other works of Tatian, make any mention of this. Dr. Tischendorf might have added that Diapente, or "the Gospel of the Five," has also been a title applied to this work of Tatian.