tion a few lines lower down they are equally well
indicated by being the only words not put in italics. The fact is,
that Dr. Lightfoot has mistaken and misstated the whole case. He
has been so eagerly looking for the mote in my eye that he has failed
to perceive the beam which is in his own eye. It is by this wonderful
illustration that he "exemplifies the elaborate looseness which
pervades the critical portion of this (my) book." [19:3] It rather
exemplifies the uncritical looseness which pervades his own article.

Dr. Lightfoot says, and says rightly, that "Dr. Westcott's honour may
safely be left to take care of itself." It would have been much better
to have left it to take care of itself, indeed, than trouble it by such
advocacy. If anything could check just or generous expression, it would
be the tone adopted by Dr. Lightfoot; but nevertheless I again say, in
the most unreserved manner, that neither in this instance nor in any
other have I had the most distant intention of attributing "corrupt
motives" to a man like Dr. Westcott, whose single-mindedness I recognise,
and for whose earnest character I feel genuine respect. The utmost
that I have at any time intended to point out is that, utterly
possessed as he is by orthodox views in general, and of the canon in
particular, he sees facts, I consider, through a dogmatic medium, and
unconsciously imparts his own peculiar colouring to statements which
should be more impartially made.

Dr. Lightfoot will not even give me credit for fairly stating the
arguments of my adversaries. "The author," he says, "does indeed single
out from time to time the weaker arguments of 'apologetic' writers, and
on these he dwells at great length; but their weightier facts and lines
of reasoning are altogether ignored by him, though they often occur in
the same books, and even in the same contexts which he quotes." [20:1]
I am exceedingly indebted to Dr. Lightfoot for having had compassion
upon my incapacity to distinguish these arguments, and for giving me
"samples" of the "weightier facts and lines of reasoning" of apologists
which I have ignored.

The first of these with which he favours me is in connection with
an anachronism in the epistle ascribed to Polycarp, Ignatius being
spoken of in chapter thirteen as living, and information requested
regarding him "and those who are with him;" whereas in an earlier
passage he is represented as dead. Dr. Lightfoot reproaches me:--
"Why, the