400, is so
positive in affirmation of the proposition which we maintain, that it
may form a proper conclusion of the argument. "The general reception of
the Gospels is a proof that their history is true and consistent; for,
since the writing of the Gospels, many heresies have arisen, holding
opinions contrary to what is contained in them, who yet receive the
Gospels either entire or in part." (Lardner, vol. x. p. 316.) I am not
moved by what may seem a deduction from Chrysostom's testimony, the
words, "entire or in part;" for if all the parts which were ever
questioned in our Gospels were given up, it would not affect the
miraculous origin of the religion in the smallest degree: e.g.

Cerinthus is said by Epiphanius to have received the Gospel of Matthew,
but not entire. What the omissions were does not appear. The common
opinion, that he rejected the first two chapters, seems to have been a
mistake. (Lardner, vol. ix. ed. 1788, p. 322.) It is agreed, however, by
all who have given any account of Cerinthus, that he taught that the
Holy Ghost (whether he meant by that name a person or a power) descended
upon Jesus at his baptism; that Jesus from this time performed many
miracles, and that he appeared after his death. He must have retained
therefore the essential parts of the history.

Of all the ancient heretics, the most extraordinary was Marcion.
(Lardner, vol. ix. sect. ii. c. x. Also Michael vol. i. c. i. sect.
xviii.) One of his tenets was the rejection of the Old Testament, as
proceeding from an inferior and imperfect Deity; and in pursuance of
this hypothesis, he erased from the New, and that, as it should seem,
without entering into any critical reasons, every passage which
recognised the Jewish Scriptures. He spared not a text which
contradicted his opinion. It is reasonable to believe that Marcion
treated books as he treated texts: yet this rash and wild
controversialist published a recension, or chastised edition of Saint
Luke's Gospel, containing the leading facts, and all which is necessary
to authenticate the religion. This example affords proof that there were
always some points, and those the main points, which neither wildness
nor rashness, neither the fury of opposition nor the intemperance of
controversy, would venture to call in question. There is no reason to
believe that Marcion, though full of resentment against the Catholic
Christians, ever charged them with forging their books. "The Gospel of
S