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.

Our fourth reviewer however uses the words which I have already quoted,