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"