[155:1] On the Canon, p. 181, n. 2. [That the word will bear this sense appears still more decidedly from Dr. Lightfoot's recent investigations, in view of which the two sentences that follow should perhaps be cancelled; see Cont. Rev., Aug. 1875, p. 399 sqq.]
[159:1] [It will be seen that the arguments above hardly touch those of Dr. Lightfoot in the Contemporary Review for August and October: neither do Dr. Lightfoot's arguments seem very much to affect them. The method of the one is chiefly external, that of the other almost entirely internal. I can only for the present leave what I had written; but I do not for a moment suppose that the subject is fathomed even from the particular standpoint that I have taken.]
[162:1] The lists given in Supernatural Religion (ii. p. 2) seem to be correct so far as I am able to check them. In the second edition of his work on the Origin of the Old Catholic Church, Ritschl modified his previous opinion so far as to admit that the indications were divided, sometimes on the one side, sometimes on the other (p. 451, n. 1). There is a seasonable warning in Reuss (Gesch. h. S. N. T. p. 254) that the Tübingen critics here, as elsewhere, are apt to exaggerate the polemical aspect of the writing.
[162:2] It should be noticed that Hilgenfeld and Volkmar, though assigning the second place to the Homilies, both take the terminus ad quem for this work no later than 180 A.D. It seems that a Syriac version, partly of the Homilies, partly of the Recognitions, exists in a MS. which itself was written in the year 411, and bears at that date marks of transcription from a still earlier copy (cf. Lightfoot, Galatians, p. 341, n. 1).
[163:1] This table is made, as in the case of Justin, with the help of the collection of passages in the works of Credner and Hilgenfeld.
[167:1] Or rather perhaps 'morning baptism.' (Cf. Lightfoot, Colossians, p. 162 sqq., where the meaning of the name and the character and relations of the sect are fully discussed).
[168:1] Hom. i. 6; ii. 19, 23; iii. 73; iv. 1; xiii. 7; xvii. 19.
[170:1] So Tregelles expressly (Introduction, p. 240), after Wiseman; Scrivener (Introd., p. 308) adds (?); M'Clellan classes with 'Italic Family' (p. lxxiii). [On returning to this passage I incline rather more definitely to regard the reading [Greek: Haesaiou], from the group in which it is found, as an early Alexandrine corruption. Still the Clementine writer may have had it before him.]
[170:2] ii. p. 10 sqq.
[172:1] ii. p. 21.