applies itself mechanically, and when every deduction
has been made, there will still remain a mass of evidence that it
does not seem too much to describe as overwhelming.

(4.) We may assume, then, that there is definite proof that the
Gospel used by Marcion presupposes our present St. Luke, in its
complete form, as it has been handed down to us. But when once
this assumption has been made, another set of considerations comes
in, which also carry with them an important inference. If
Marcion's Gospel was an extract from a manuscript containing our
present St. Luke, then not only is it certain that that Gospel was
already in existence, but there is further evidence to show that
it must have been in existence for some time. The argument in this
case is drawn from another branch of Biblical science to which we
have already had occasion to appeal--text-criticism. Marcion's
Gospel, it is known, presents certain readings which differ both
from the received and other texts. Some of these are thought by
Volkmar and Hilgenfeld to be more original and to have a better
right to stand in the text than those which are at present found
there. These critics, however, base their opinion for the most
part on internal grounds, and the readings defended by them are
not as a rule those which are supported by other manuscript
authority. It is to this second class rather that I refer as
bearing upon the age of the canonical Gospel. The most important
various readings of the existence of which we have proof in
Marcion's Gospel are as follows [Endnote 231:1]:--

v. 14. The received (and best) text is [Greek: eis marturion
autois]. Marcion, according to the express statement of Epiphanius
(312 B), read [Greek: hina ae morturion touto humin], which is
confirmed by Tertullian, who gives (_Marc._ iv. 8) 'Ut sit
vobis in testimonium.' The same or a similar reading is found in
D, [Greek: hina eis marturion ae humin touto], 'ut sit in
testimonium vobis hoc,' d; 'ut sit in testimonium (--monia, ff)
hoc vobis,' a (Codex Vercellensis), b (Codex Veronensis), c (Codex
Colbertinus), ff (Codex Corbeiensis), l (Codex Rhedigerianus), of
the Old Latin [Endnote 231:2].

v. 39 was _probably_ omitted by Marcion (this is inferred
from the silence of Tertullian by Hilgenfeld, p. 403, and Roensch,
p. 634). The verse is also omitted in D, a, b, c, d, e, ff.

x. 22. Marcion's reading of this verse corresponded with that of
other Gnostics, but has no extant manus