at earth not to belong to an
alien creation.

Reverting to Tertullian, we observe, (1) that the narrative of the
draught of fishes, with the fear of Peter, and the promise _in
this form_, 'Thou shalt catch men,' ([Greek: Mae phobou apo tou
nun anthropous esae zogron]; the other Synoptists have, [Greek:
Deute opiso mou, kai poiaeso humas halieis anthropon]), are found
only in St. Luke; (2) that the second section of the chapter, the
healing of the leper, is placed by the other Synoptists in a
different order, by Mark immediately after our Lord's retirement
into solitude (= Luke iv. 42-44), and by Matthew after the Sermon
on the Mount; the phrase [Greek: eis marturion autois] is common
to all three Gospels, but in the text of St. Luke alone is there
the variant Ut sit vobis &c.; (3) that, while the remaining
sections follow in the same order in all the Synoptics, still
there is much to identify the text from which Tertullian is
quoting with that of Luke. Thus, in the account of the case of
Levi, the third Evangelist alone has the word [Greek: telonaen]
(=publicanum) and [Greek: hugiainontes] (=sani; the other Gospels
[Greek: ischontes] =valentes); in the question as to the practice
of the disciples of John, he alone has the allusion to prayers
([Greek: deaeseis poiountai]) and the combination 'eat and drink'
(the other Gospels, [Greek: ou naesteyousin]): he too has the
simple [Greek: epiblaema], for [Greek: epiblaema rhakous
agnaphou]. It seems quite incredible that these accumulated
coincidences should be merely the result of accident.

But this is only the beginning. The same kind of coincidences run
uniformly all through the Gospel. From the next chapter, Luke vi,
Marcion had, in due order, the plucking of the ears of corn on the
sabbath day ('rubbing them with their hands,' Luke and Marcion
alone), the precedent of David and his companions and the
shewbread, the watching _of the Pharisees_ (so Luke only) to
see if He would heal on the sabbath day, the healing of the
withered hand--with an exact resemblance to the text of Luke and
divergence from the other Gospels (licetne animam liberare an
perdere? [Greek: psuchaen apolesai] Luke, [Greek: apokteinai]
Mark), in the order and words of Luke alone, the retreat into the
mountain for prayer, the selection of the twelve Apostles, and
then, in a strictly Lucan form and introduced precisely at the
same point, the Sermon on the Mount, the blessing on 'the poor'
(not the '