iters, after an
amount of demonstration which must have conveyed the impression that
vital interests were at stake, have, at least in their own opinion,
proved that I have omitted to dot an "i," cross a "t," or insert an
inverted comma, they have really left the question precisely where it
was. Now, in the present instance, the whole extent of the argument
which is based upon the silence of Eusebius is an inference regarding
some lost works of three writers only, which might altogether be
withdrawn without affecting the case. The object of my investigation is
to discover what evidence actually exists in the works of early writers
regarding our Gospels. In the fragments which remain of the works of
three writers, Hegesippus, Papias, and Dionysius of Corinth, I do not
find any evidence of acquaintance with these Gospels,--the works
mentioned by Papias being, I contend, different from the existing
Gospels attributed to Matthew and Mark. Whether I am right or not in
this does not affect the present discussion. It is an unquestioned fact
that Eusebius does not mention that the lost works of these writers
contained any reference to, or information about, the Gospels, nor have
we any statement from any other author to that effect. The objection of
Dr. Lightfoot is limited to a denial that the silence of Eusebius
warrants the inference that, because he does not state that these
writers made quotations from or references to undisputed canonical
books, the lost works did not contain any; it does not, however, extend
to interesting information regarding those books, which he admits it was
the purpose of Eusebius to record. To give Dr. Lightfoot's statements,
which I am examining, the fullest possible support, however, suppose
that I abandon Eusebius altogether, and do not draw any inference of any
kind from him beyond his positive statements, how would my case stand?
Simply as complete as it well could be: Hegesippus, Papias, and
Dionysius do not furnish any evidence in favour of the Gospels. The
reader, therefore, will not fail to see how serious a misstatement
Dr. Lightfoot has made, and how little the argument of _Supernatural
Religion_ would be affected even if he established much more than he has
asserted.

We may now proceed to consider Dr. Lightfoot's argument itself. He
carefully and distinctly defines what he understands to be the declared
intention of Eusebius in composing his history, as regards the mention
or use of t