hom, not having seen, ye believe, and believing ye
rejoice with joy unspeakable and full of glory,' from 1 Pet. i. 8: in c.
2, 'Girding up your loins,' from 1 Pet. i. 13 (comp. Ephes. vi. 14);
'Having believed on Him that raised up our Lord Jesus Christ from the
dead and gave Him glory,' from 1 Pet. i. 21; 'Not rendering evil for
evil, or railing for railing,' from 1 Pet. iii. 9: in c. 5, 'Every lust
warreth against the Spirit,' from 1 Pet. ii. 11: in c. 8, 'Who bore our
sins with His own body ([Greek: to idio somati]) on the tree,' from 1
Pet. ii. 24; 'Who did no sin, neither was guile found in His mouth,'
from 1 Pet. ii. 22: in c. 10, 'Lovers of the brotherhood,' from 1 Pet.
ii. 17; 'Be ye all subject one to another,' from 1 Pet. v. 5; 'Having
your conversation unblamable among the Gentiles, that from your good
works both ye may receive praise, and the Lord may not be evil spoken of
in you,' from 1 Pet. ii. 12 (comp. iv. 14 in the received text). I am
quite at a loss to conceive how any one can speak of these numerous and
close coincidences as 'very insufficient grounds.' And though our author
elsewhere, as, for instance, in the quotations from the Fourth Gospel in
Tatian and in the Clementine Homilies [50:1], has resisted evidence
which (I venture to think) would satisfy any jury of competent critics,
yet I cannot suppose that he would hold out against such an array of
passages as we have here, and I must therefore believe that he has
overlooked the facts. I venture to say again that, in these references
to early writers relating to the Canon, Eusebius (where we are able to
test him) _never overstates the case_. I emphasize this assertion,
because I trust some one will point out my error if I am wrong. If I am
not shown to be wrong, I shall make use of the fact hereafter [50:2].

This investigation will have thrown some light upon the author's
sweeping assertions with respect to the arbitrary action which he
supposes to have presided over the formation of the Canon, and still
more on his unqualified denunciations of the uncritical spirit of
Eusebius. But such was not my immediate purpose.

_Hypotheses non fingimus._ We have built no airy castles of criticism on
arbitrary _a priori_ assumptions as to what the silence of Eusebius must
mean. We have put the man himself in the witness-box; we have confronted
him with facts, and cross-examined him; thus we have elicited from him
his principles and mode of action. I may pe