weakness of his own. Dr. Lightfoot somewhat scornfully says that he has
the "misfortune" "to dispute not a few propositions which 'most
critics' are agreed in maintaining." He will probably find that "most
critics," for their part, will not consider it a very great misfortune
to differ from a divine who has the misfortune of differing on so many
points, from most critics.

The first and most vehement attack made upon me by Dr. Lightfoot is
regarding "a highly important passage of Irenaeus," containing a
reference to some other and unnamed authority, in which he considers
that I am "quite unconscious of the distinction between the infinitive
and indicative;" a point upon which "any fairly trained schoolboy"
would decide against my reasoning. I had found fault with Tischendorf
in the text, and with Dr. Westcott in a note, for inserting the words
"say they," and "they taught," in rendering the oblique construction of
a passage whose source is in dispute, without some mark or explanation,
in the total absence of the original, that these special words were
supplementary and introduced by the translator. I shall speak of
Tischendorf presently, and for the moment I confine myself to Dr.
Westcott. Irenaeus (_Adv. Haer._ v. 36, 1) makes a statement as to what
"the presbyters say" regarding the joys of the Millennial kingdom, and
he then proceeds (§ 2) with indirect construction, indicating a
reference to some other authority than himself, to the passage in
question, in which a saying similar to John xiv. 2 is introduced. This
passage is claimed by Tischendorf as a quotation from the work of
Papias, and is advanced in discussing the evidence of the Bishop of
Hierapolis. Dr. Westcott, without any explanation, states in his text:
"In addition to the Gospels of St. Matthew and St. Mark, Papias appears
to have been acquainted with the Gospel of St. John;" [4:1] and in a
note on an earlier page: "The passage quoted by Irenaeus from 'the