The next example of the "weightier facts and lines of reasoning" of apologists which I have ignored is as follows:—
"Again, when he devotes more than forty pages to the discussion of Papias, why does he not even mention the view maintained by Dr. Westcott and others (and certainly suggested by a strict interpretation of Papias' own words), that this father's object, in his 'Exposition,' was not to construct a new evangelical narrative, but to interpret and to illustrate by oral tradition one already lying before him in written documents? This view, if correct, entirely alters the relation of Papias to the written Gospels; and its discussion was a matter of essential importance to the main question at issue." [22:1]
I reply that the object of my work was not to discuss views advanced without a shadow of evidence, contradicted by the words of Papias himself, and absolutely incapable of proof. My object was the much more practical and direct one of ascertaining whether Papias affords any evidence with regard to our Gospels which could warrant our believing in the occurrence of miraculous events for which they are the principal testimony. Even if it could be proved, which it cannot be, that Papias actually had "written documents" before him, the cause of our Gospels would not be one jot advanced, inasmuch as it could not be shown that these documents were our Gospels; and the avowed preference of Papias for tradition over books, so clearly expressed, implies anything but respect for any written documents with which he was acquainted. However important such a discussion may appear to Dr. Lightfoot in the absence of other evidence, it is absolutely devoid of value in an enquiry into the reality of Divine Revelation.
The next "sample" of these ignored "weightier facts and lines of reasoning" given by Dr. Lightfoot is the following:
"Again, when he reproduces the Tübingen fallacy respecting 'the strong prejudice' of Hegesippus against St. Paul, and quotes the often-quoted passage from Stephanus Gobarus, in which this writer refers to the language of Hegesippus condemning the use of the words, 'Eye hath not seen,' &c., why does he not state that these words were employed by heretical teachers to justify their rites of initiation, and consequently 'apologetic' writers contend that Hegesippus refers to the words, not as used by St. Paul, but as misapplied by these heretics? Since, according to the Tübingen interpretation, this single notice contradicts everything else which we now of the opinions of Hegesippus, the view of 'apologists' might, perhaps, have been worth a moment's consideration." [23:1]
I reply, why does this punctilious objector omit to point out that I merely mention the anti-Pauline interpretation incidentally in a single sentence, [23:2] and after a few words as to the source of the quotation in Cor. ii. 9, I proceed: "This, however, does not concern us here, and we have merely to examine 'the saying of the Lord,' which Hegesippus opposes to the passage, 'Blessed are your eyes,'" &c., this being, in fact, the sole object of my quotation from Stephanus Gobarus? Why does he not also state that I distinctly refer to Tischendorf's denial that Hegesippus was opposed to Paul? And why does he not further state that, instead of being the "single notice" from which the view of the anti-Pauline feelings of Hegesippus is derived, that conclusion is based upon the whole tendency of the fragments of his writings which remain? It was not my purpose to enter into any discussion of the feeling against Paul entertained by a large section of the early Church. What I have to say upon that subject will appear in my examination of the Acts of the Apostles.
"And again," says Dr. Lightfoot, proceeding with his samples of ignored weightier lines of reasoning,
"in the elaborate examination of Justin Martyr's evangelical quotations … our author frequently refers to Dr. Westcott's book to censure it, and many comparatively insignificant points are discussed at great length. Why, then, does he not once mention Dr. Westcott's argument founded on the looseness of Justin Martyr's quotations from the Old Testament as throwing some light on the degree of accuracy which he might be expected to show in quoting the Gospels? A reader fresh from the perusal of Supernatural Religion will have his eyes opened as to the character of Justin's mind when he turns to Dr. Westcott's book, and finds how Justin interweaves, misnames, and misquotes passages from the Old Testament. It cannot be said that these are unimportant points." [24:1]
Now the fact is, that in the first 105 pages of my examination of Justin Martyr I do not once refer in my text to Dr. Westcott's work; and when I finally do so it is for the purposes of discussing what seemed to me a singular argument, demanding a moment's attention. [24:2] Dr. Westcott, whilst maintaining that Justin's quotations are derived from our Gospels, argues that only in seven passages out of the very numerous citations in his writings "does Justin profess to give the exact words recorded in the 'Memoirs.'" [24:3] The reason why I do not feel it at all necessary to discuss the other views of Dr. Westcott here mentioned is practically given in the final sentence of a note quoted by Dr. Lightfoot, [24:4] which sentence he has thought it right to omit. The note is as follows, and the sentence to which I refer is put in italics: "For the arguments of apologetic criticism, the reader may be referred to Canon Westcott's work 'On the Canon,' pp. 112-139. Dr. Westcott does not attempt to deny the fact that Justin's quotations are different from the text of our Gospels, but he accounts for his variations on grounds which are purely imaginary. It is evident that so long as there are such variations to be explained away, at least no proof of identity is possible." [24:5] It will be observed that although I do not discuss Dr. Westcott's views, I pointedly refer those who desire to know what the arguments on the other side are to his work. Let me repeat, once for all, that my object in examining the writings of the Fathers is not to form theories and conjectures as to what documents they may possibly have used, but to ascertain whether they afford any positive evidence regarding our existing Gospels, which can warrant our believing, upon their authority, the miraculous contents of Christianity. Any argument that, although Justin, for instance, never once names any of our Gospels, and out of very numerous quotations of sayings of Jesus very rarely indeed quotes anything which has an exact parallel in those Gospels, yet he may have made use of our Gospels, because he also frequently misquotes passages from the Old Testament, is worthless for the purpose of establishing the reality of Divine Revelation. From the point of view of such an enquiry, I probably go much further into the examination of Justin's "Memoirs" than was at all necessary.
Space, however, forbids my further dwelling on these instances, regarding which Dr. Lightfoot says: "In every instance which I have selected"—and to which I have replied—"these omitted considerations vitally affect the main question at issue." [25:1] If Dr. Lightfoot had devoted half the time to mastering what "the main question at issue" really is, which he has wasted in finding minute faults in me, he might have spared himself the trouble of giving these instances at all. If such considerations have vital importance, the position of the question may easily be understood. Dr. Lightfoot, however, evidently seems to suppose that I can be charged with want of candour and of fulness, because I do not reproduce every shred and tatter of apologetic reasoning which divines continue to flaunt about after others have rejected them as useless. He again accuses me, in connection with the fourth Gospel, of systematically ignoring the arguments of "apologetic" writers, and he represents my work as "the very reverse of full and impartial." "Once or twice, indeed," he says, "he fastens on passages from such writers, that he may make capital of them; but their main arguments remain wholly unnoticed." [26:1] I confess that I find it somewhat difficult to distinguish between those out of which I am said to "make capital" and those which Dr. Lightfoot characterises as "their main arguments," if I am to judge by the "samples" of them which he gives me. For instance, [26:2] he asks why, when asserting that the Synoptics clearly represent the ministry of Jesus as having been limited to a single year, and his preaching as confined to Galilee and Jerusalem, whilst the fourth Gospel distributes the teaching of Jesus between Galilee, Samaria, and Jerusalem, makes it extend over three years, and refers to three passovers spent by Jesus at Jerusalem: