at my quarrel was much more with the author's
reviewers than with the author himself. I can understand how he should
omit to entertain the other side of the question with perfect sincerity.
It appeared from the book itself, and it has become still more plain
from the author's Reply, that he regards 'apologists' as persons from
whom he has nothing to learn, and with whose arguments therefore he need
not for the most part concern himself. But the fact remains that the
reader has had an _ex parte_ statement presented to him, while he has
been assured that the whole case is laid before him.

Of this one-sided representation I adduced several instances. To these
our author demurs in his reply. As regards Polycarp, I believe that the
present article has entirely justified my allegation. Of Papias,
Hegesippus, and Justin, I shall have occasion to speak in subsequent
articles. At present it will be sufficient to challenge attention to
what Dr Westcott has written on the last-mentioned writer, and ask
readers to judge for themselves whether our author has laid the case
impartially before them.

Several of my examples had reference to the Gospel of St. John. Of these
our author has taken exception more especially to three.

As regards the first, I have no complaint to make, because he has quoted
my own words, and I am well content that they should tell their own
tale. If our author considers the argument 'unsound in itself, and
irrelevant to the direct purpose of the work,' [131:1] I venture to
think that discerning readers will take a different view. I had directed
attention [131:2] to certain passages in the Synoptic Gospels (Matt.
xxiii. 37; Luke xiii. 34) as implying other visits to Jerusalem which
these Gospels do not themselves record, and therefore as refuting the
hypothesis that our Lord's ministry was only of a single year's
duration, and was exercised wholly in Galilee and the neighbourhood
until the closing visit to Jerusalem--a hypothesis which rests solely on
the arbitrary assumption that the record in the Synoptists is complete
and continuous. Thus the supposed difficulty in St John's narrative on
this fundamental point of history disappears. In fact the Synoptists
give no continuous chronology in the history of our Lord's ministry
between the baptism and the passion; the incidents were selected in the
first instance (we may suppose) for purposes of catechetical
instruction, and are massed together sometimes by co