is this which alone makes such an attack dangerous. Now in a work like
this, dealing with so many details, it must be obvious that it not
possible altogether to escape errors. A critic or opponent is of course
entitled to point these out, although, if he be high-minded or even
alive to his own interests, I scarcely think that he will do so in a
spirit of unfair detraction. But in doing this a writer is bound to be
accurate, for if he be liberal of such accusations and it can be shown
that his charges are unfounded, they recoil with double force upon
himself. I propose, therefore, as it is impossible for me to reply to
all such attacks, to follow Professor Lightfoot and Dr. Westcott, with
some minuteness in their discussion of my treatment of the Ignatian
Epistles, and once for all to show the grave misstatements to which
they commit themselves.

Dr. Lightfoot does not ignore the character of the discussion upon
which he enters, but it will be seen that his appreciation of its
difficulty by no means inspires him with charitable emotions. He says:
"The Ignatian question is the most perplexing which confronts the
student of earlier Christian history. The literature is voluminous; the
considerations involved are very wide, very varied, and very intricate.
A writer, therefore, may well be pardoned if he betrays a want of
familiarity with this subject. But in this case the reader naturally
expects that the opinions at which he has arrived will be stated with
some diffidence." [58:1] My critic objects that I express my opinions
with decision. I shall hereafter justify this decision, but I would
here point out that the very reasons which render it difficult for
Dr. Lightfoot to form a final and decisive judgment on the question
make it easy for me. It requires but little logical perception to
recognize that Epistles, the authenticity of which it is so difficult
to establish, cannot have much influence as testimony for the Gospels.