that Hegesippus refers to the words, not as used by St. Paul, but as misapplied by these heretics?  Since, according to the Tuebingen interpretation, this single notice contradicts everything else which we now of the opinions of Hegesippus, the view of ‘apologists’ might, perhaps, have been worth a moment’s consideration.” [23:1]

I reply, why does this punctilious objector omit to point out that I merely mention the anti-Pauline interpretation incidentally in a single sentence, [23:2] and after a few words as to the source of the quotation in Cor. ii. 9, I proceed:  “This, however, does not concern us here, and we have merely to examine ‘the saying of the Lord,’ which Hegesippus opposes to the passage, ‘Blessed are your eyes,’” &c., this being, in fact, the sole object of my quotation from Stephanus Gobarus?  Why does he not also state that I distinctly refer to Tischendorf’s denial that Hegesippus was opposed to Paul?  And why does he not further state that, instead of being the “single notice” from which the view of the anti-Pauline feelings of Hegesippus is derived, that conclusion is based upon the whole tendency of the fragments of his writings which remain?  It was not my purpose to enter into any discussion of the feeling against Paul entertained by a large section of the early Church.  What I have to say upon that subject will appear in my examination of the Acts of the Apostles.

“And again,” says Dr. Lightfoot, proceeding with his samples of ignored weightier lines of reasoning,

“in the elaborate examination of Justin Martyr’s evangelical quotations ... our author frequently refers to Dr. Westcott’s book to censure it, and many comparatively insignificant points are discussed at great length.  Why, then, does he not once mention Dr. Westcott’s argument founded on the looseness of Justin Martyr’s quotations from the Old Testament as throwing some light on the degree of accuracy which he might be expected to show in quoting the Gospels?  A reader fresh from the perusal of Supernatural Religion will have his eyes opened as to the character of Justin’s mind when he turns to Dr. Westcott’s book, and finds how Justin interweaves, misnames, and misquotes passages from the Old Testament.  It cannot be said that these are unimportant points.” [24:1]

Now the fact is, that in the first 105 pages of my examination of Justin Martyr I do not once refer in my text to Dr. Westcott’s work; and when I finally do so it is for the purposes of discussing what seemed to me a singular argument, demanding a moment’s attention. [24:2] Dr. Westcott, whilst maintaining that Justin’s quotations are derived from our Gospels, argues that only in seven passages out of the very numerous citations in his writings “does Justin profess to give the exact words recorded in the ‘Memoirs.’” [24:3] The reason why I do not feel it at all necessary to discuss the other views of Dr. Westcott here mentioned is practically