fourth Gospels.

I need not go on to discuss Dionysius of Corinth, for the same reasoning
equally applies to his case. I have, therefore, only a few more words
to say on the subject of Eusebius. Not content with what he intended
to be destructive criticism, Dr. Lightfoot valiantly proceeds to the
constructive and, "as a sober deduction from facts," makes the following
statement, which he prints in italics: "_The silence of Eusebius
respecting early witnesses to the Fourth Gospel is an evidence in
its favour_." [56:1] Now, interpreted even by the rules laid down by
Dr. Lightfoot himself, what does this silence really mean? It means,
not that the early writers about whom he is supposed to be silent are
witnesses about anything connected with the Fourth Gospel, but simply
that if Eusebius noticed and did not record the mere use of that Gospel
by anyone, he thereby indicates that he himself, in the fourth century,
classed it amongst the undisputed books, the mere use of which he does
not undertake to mention. The value of his opinion at so late a date is
very small.


Professor Lightfoot next makes a vehement attack upon me in connection
with "THE IGNATIAN EPISTLES," [57:1] which is equally abortive and
limited to details. I do not intend to complain of the spirit in which
the article is written, nor of its unfairness. On the whole I think that
readers may safely he left to judge of the tone in which a controversy
is carried on. Unfortunately, however, the perpetual accusation of
misstatement brought against me in this article, and based upon minute
criticism into which few care to follow, is apt to leave the impression
that it is well-founded, for there is the very natural feeling in most
right minds that no one would recklessly scatter such insinuations. It