rk to the most
elaborate and microscopic criticism of which personal earnestness and
official zeal are capable. I am sincerely obliged to Professor Lightfoot
and Dr. Westcott for the minute attention they have bestowed upon my
book. I had myself directly attacked the views of Dr. Westcott, and of
course could only expect him to do his best or his worst against me in
reply; and I am not surprised at the vigour with which Dr. Lightfoot has
assailed a work so opposed to principles which he himself holds sacred,
although I may be permitted to express my regret that he has not done so
in a spirit more worthy of the cause which he defends. In spite of
hostile criticism of very unusual minuteness and ability, no flaw or
error has been pointed out which in the slightest degree affects my main
argument, and I consider that every point yet objected to by Dr.
Lightfoot, or indicated by Dr. Westcott, might be withdrawn without at
all weakening my position. These objections, I may say, refer solely to
details, and only follow side issues, but the attack, if impotent
against the main position, has in many cases been insidiously directed
against notes and passing references, and a plentiful sprinkling of such
words as "misstatements" and "misrepresentations" along the line may
have given it a formidable appearance and malicious effect, which render
it worth while once for all to meet it in detail.

The first point to which I shall refer is an elaborate argument by
Dr. Lightfoot regarding the "SILENCE OF EUSEBIUS." [45:1] I had called
attention to the importance of considering the silence of the Fathers,
under certain conditions; [45:2] and I might, omitting his curious
limitation, adopt Dr. Lightfoot's opening comment upon this as
singularly descriptive of the state of the case: "In one province more
especially, relating to the external evidences for the Gospels, silence
occupies a prominent place." Dr. Lightfoot proposes to interrogate this
"mysterious oracle," and he considers that "the response elicited will
not be at all ambiguous." I might again agree with him, but that
unambiguous response can scarcely be pronounced very satisfactory for
the Gospels. Such silence may be very eloquent, but after all it is only
the eloquence of--silence. I have not yet met with the argument anywhere
that, because none of the early Fathers quote our Canonical Gospels, or
say anything with regard to them, the fact is unambiguous evidence that
they