[149:1] Perhaps I should explain that this was made by underlining the points of resemblance between the Gospels in different coloured pencil and reckoning up the results at the end of each section.
[153:1] This subject has been carefully worked out since Credner by Bleek and De Wette. The results will be found in Holtzmann, _Synopt. Ev._ p. 259 sqq.
[154:1] Cf. Holtzmann, _Die Synoptischen Evangelien_, p. 255 sq.; Ebrard, _The Gospel History_ (Engl. trans.), p. 247; Bleek, _Synoptische Erklarung der drei ersten Evangelien_, i. p. 367. The theory rests upon an acute observation, and has much plausibility.
[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).