established.

Now what has been the result of this minute and prejudiced attack upon
my notes? Out of nearly seventy critics and writers in connection with
what is admitted to be one of the most intricate questions of Christian
literature, it appears that--much to my regret--I have inserted one name
totally by accident, overlooked that the doubts of another had been
removed by the subsequent publication of the Short Recension and
consequently erroneously classed him, and I withdraw a third whose
doubts I consider that I have overrated. Mistakes to this extent in
dealing with such a mass of references, or a difference of a shade more
or less in the representation of critical opinions, not always clearly
expressed, may, I hope, be excusable, and I can truly say that I am only
too glad to correct such errors. On the other hand, a critic who attacks
such references, in such a tone, and with such wholesale accusations of
"misstatement" and "misrepresentation," was bound to be accurate, and I
have shown that Dr. Lightfoot is not only inaccurate in matters of fact,
but unfair in his statements of my purpose. I am happy, however, to be
able to make use of his own words and say: "I may perhaps have fallen
into some errors of detail, though I have endeavoured to avoid them, but
the main conclusions are, I believe, irrefragable." [78:1]

There are further misstatements made by Dr. Lightfoot to which I must
briefly refer before turning to other matters. He says, with
unhesitating boldness:

"One highly important omission is significant. There is no mention,
from first to last, of the Armenian version. Now it happens that
this version (so far as regards the documentary evidence) _has been
felt to be the key to the position, and around it the battle has