cation above given has not
been influenced by bias.

[119:1] _Beitraege_, i. p. 237.

[119:2] _S.R._ i. p. 396 sqq.

[120:1] _Die drei ersten Evangelien_, Goettingen, 1850. [A
second, revised, edition of this work has recently appeared.]

[120:2] _Die Synoptischen Evangelien_, Leipzig, 1863, p. 88.

[120:3] _Das Marcus-evangelium_, Berlin, 1872, p. 299.

[120:4] _Beitraege_, i. p. 219.

[120:5] Dr. Westcott well calls this 'the _prophetic_ sense
of the present' (_On the Canon_, p. 128).

[122:1] 'This is meaningless,' writes Mr. Baring-Gould of the
canonical text, rather hastily, and forgetting, as it would
appear, the concluding cause (_Lost and Hostile Gospels_, p.
166); cp. _S.R._ i. p. 354, ii. p. 28.

[123:1] i. pp. 196, 227, 258.

[123:2] _Geschichte des Neutestamentlichen Kanon_ (ed.
Volkmar, Berlin, 1860), p. 16.

[124:1] _Adv. Haer._ 428 D.

[124:2] I am not quite clear that more is meant (as Meyer,
Ellicott _Huls. Lect._ p. 339, n. 2, and others maintain) in
the evangelical language than that the drops of sweat 'resembled
blood;' [Greek: hosei] seems to qualify [Greek: haimatos] as much
as [Greek: thromboi]. Compare especially the interesting parallels
from medical writers quoted by McClellan _ad loc._

[128:1] The only parallel that I can find quoted is a reference by
Mr. McClellan to Philo i.164 (ed. Mangey), where the phrase is
however [Greek: isos angeloi (gegonos)].

[129:1] _S.R._ i. p. 304 sqq.

[130:1] _Ev. Justin's_, p. 157.

[135:1] Scrivener, _Introduction to the Criticism of the N.
T_. p. 452 (2nd edition, 1874).

[136:1] On reviewing this chapter I am inclined to lean more than
I did to the hypothesis that Justin used a Harmony. The phenomena
of variation seem to be too persistent and too evenly distributed
to allow of the supposition of alternate quoting from different
Gospels. But the data will need a closer weighing before this can
be determined.

[138:1] _Contemporary Review_, 1875, p. 169 sqq.

[138:2] Tischendorf, however, devotes several pages to an argument
which follows in the same line as Dr. Lightfoot's, and is, I
believe, in the main sound (_Wann wurden unsere Evangelien
verfasst?_ p. 113 sqq., 4th edition, 1866).

[138:3] I gather from the sixth edition of _S. R._ that the
argument from silence is practically waived. If the silence of
Eusebius is not pressed as proving that the authors about whom he
is silent were ignorant of or did not acknowledge particu