Our author charges the Epistle ascribed to Polycarp with an anachronism [11:1], because, though in an earlier passage St Ignatius is assumed to be dead, 'in chap. xiii he is spoken of as living, and information is requested regarding him "and those who are with him."' Why then does he not notice the answer which he might have found in any common source of information, that when the Latin version (the Greek is wanting here) 'de his qui cum eo sunt' is retranslated into the original language, [Greek: tois sun autô], the 'anachronism' altogether disappears? [11:2] Again, when he devotes more than forty pages to the discussion of Papias [11:3], 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 illustrate by oral tradition one already lying before him in written documents? [11:4] 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. Again, when he reproduces the Tübingen fallacy respecting 'the strong prejudice' of Hegesippus against St Paul [12:1], 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, etc.', 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 know of the opinions of Hegesippus [12:2], the view of 'apologists' might perhaps have been worth a moment's consideration. And again, in the elaborate examination of Justin Martyr's evangelical quotations [12:3], in which he had Credner's careful analysis to guide him, and which therefore is quite the most favourable specimen of his critical work, 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? [12:4] The former Justin supposed to be (as one of the reviewers expresses it) 'almost automatically inspired,' whereas he took a much larger view of the inspiration of the evangelical narratives. 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, mis-names, and mis-quotes passages from the Old Testament. It cannot be said that these are unimportant points. In every instance which I have selected these omitted considerations vitally affect the main question at issue.