given in the final sentence of a note quoted by Dr. Lightfoot, [24:4] which sentence he has thought it right to omit.  The note is as follows, and the sentence to which I refer is put in italics:  “For the arguments of apologetic criticism, the reader may be referred to Canon Westcott’s work ‘On the Canon,’ pp. 112-139.  Dr. Westcott does not attempt to deny the fact that Justin’s quotations are different from the text of our Gospels, but he accounts for his variations on grounds which are purely imaginary. It is evident that so long as there are such variations to be explained away, at least no proof of identity is possible.” [24:5] It will be observed that although I do not discuss Dr. Westcott’s views, I pointedly refer those who desire to know what the arguments on the other side are to his work.  Let me repeat, once for all, that my object in examining the writings of the Fathers is not to form theories and conjectures as to what documents they may possibly have used, but to ascertain whether they afford any positive evidence regarding our existing Gospels, which can warrant our believing, upon their authority, the miraculous contents of Christianity.  Any argument that, although Justin, for instance, never once names any of our Gospels, and out of very numerous quotations of sayings of Jesus very rarely indeed quotes anything which has an exact parallel in those Gospels, yet he may have made use of our Gospels, because he also frequently misquotes passages from the Old Testament, is worthless for the purpose of establishing the reality of Divine Revelation.  From the point of view of such an enquiry, I probably go much further into the examination of Justin’s “Memoirs” than was at all necessary.

Space, however, forbids my further dwelling on these instances, regarding which Dr. Lightfoot says:  “In every instance which I have selected”—­and to which I have replied—­“these omitted considerations vitally affect the main question at issue.” [25:1] If Dr. Lightfoot had devoted half the time to mastering what “the main question at issue” really is, which he has wasted in finding minute faults in me, he might have spared himself the trouble of giving these instances at all.  If such considerations have vital importance, the position of the question may easily be understood.  Dr. Lightfoot, however, evidently seems to suppose that I can be charged with want of candour and of fulness, because I do not reproduce every shred and tatter of apologetic reasoning which divines continue to flaunt about after others have rejected them as useless.  He again accuses me, in connection with the fourth Gospel, of systematically ignoring the arguments of “apologetic” writers, and he represents my work as “the very reverse of full and impartial.”  “Once or twice, indeed,” he says, “he fastens on passages from such writers, that he may make capital of them; but their main arguments remain wholly unnoticed.” [26:1] I confess that I find it somewhat difficult to distinguish between those