This attempt to confound the seven Epistles mentioned by Eusebius with the other confessedly spurious Epistles, as if they presented themselves to us with the same credentials, ignores all the important facts bearing on the question. (1). Theodoret, a century after Eusebius, betrays no knowledge of any other Epistles, and there is no distinct trace of the use of the confessedly spurious Epistles till late in the sixth century at the earliest. (2). The confessedly spurious Epistles differ widely in style from the seven Epistles, and betray the same hand which interpolated the seven Epistles. In other words, they clearly formed part of the Long Recension in the first instance. (3). They abound in anachronisms which point to an age later than Eusebius, as the date of their composition.(3) Although I do not really say in the above that no other pleas are advanced in favour of the seven Epistles, {xlviii} I contend that, reduced to its simplest form, the argument for that special number rests mainly, if not altogether, upon their mention by Eusebius. The very first reason (1) advanced by Dr. Lightfoot to refute me is a practical admission of the correctness of my statement, for the eight Epistles are put out of court because even Theodoret, a century after Eusebius, does not betray any knowledge of them, but the "silence of Eusebius," the earlier witness, is infinitely more important, and it merely receives some increase of significance from the silence of Theodoret. Suppose, however, that Eusebius had referred to any of them, how changed their position would have been! The Epistles referred to would have attained the exceptional distinction which his mention has conferred upon the rest The fact is, moreover, that, throughout the controversy, the two divisions of Epistles are commonly designated the "prae-" and "post-Eusebian," making him the turning-point of the controversy. Indeed, further on, Dr. Lightfoot himself admits: "The testimony of Eusebius first differentiates them."(1) The argument (2 and 3) that the eight rejected Epistles betray anachronisms and interpolations, is no refutation of my statement, for the same accusation is brought by the majority of critics against the Vossian Epistles. The fourth and last argument seems more directly addressed to a second paragraph quoted by Dr. Lightfoot, to which I refer above, and which I have reserved till now as it requires more detailed notice. It is this: "It is a total mistake to suppose that the seven Epistles mentioned by Eusebius have been transmitted to us in any special way. These Epistles are mixed up in the Medicean and corresponding ancient Latin MSS. with the other eight Epistles, universally pronounced to be spurious, without distinction of any kind, and all have equal honour."(2) {xlix} I will at once give Dr. Lightfoot's comment on this, in contrast with the statement of a writer equally distinguished for learning and orthodoxy--Dr. Tregelles: