[69:1] Der Ursprung, p. 138.
[71:1] The Apostolical Fathers (London, 1874), p. 273.
[71:2] The original Greek of this work is lost, but in the text as reconstructed by Hilgenfeld from five still extant versions (Latin, Syriac, Aethiopic, Arabic, Armenian) the verse runs thus, [Greek: polloi men ektisthaesan, oligoi de sothaesontai] (Messias Judaeorum, p. 69).
[73:1] A curious instance of disregard of context is to be seen in Tertullian's reading of John i. 13, which he referred to Christ, accusing the Valentinians of falsification because they had the ordinary reading (cf. Rönsch, Das Neue Testament Tertullian's, pp. 252, 654). Compare also p. 24 above.
[73:2] Novum Testamentum extra Canonem Receptum, Fasc. ii. p. 69.
[74:1] c. v.
[74:2] S. R. i. p. 250 sqq.
[76:1] Lardner, Credibility, &c., ii. p .23; Westcott, On the Canon, p. 50, n. 5.
[77:1] Since this was written the author of 'Supernatural Religion' has replied in the preface to his sixth edition. He has stated his case in the ablest possible manner: still I do not think that there is anything to retract in what has been written above. There would have been something to retract if Dr. Lightfoot had maintained positively the genuineness of the Vossian Epistles. As to the Syriac, the question seems to me to stand thus. On the one side are certain improbabilities—I admit, improbabilities, though not of the weightiest kind—which are met about half way by the parallel cases quoted. On the other hand, there is the express testimony of the Epistle of Polycarp quoted in its turn by Irenaeus. Now I cannot think that there is any improbability so great (considering our ignorance) as not to be outweighed by this external evidence.
[81:1] Cf. Hilgenfeld, Nov. Test. ext. Can. Rec., Fasc. iv. p. 15.