t the words were found in their Greek copies, banished them
from the text solely in deference to the Latin version. In a marginal
annotation they started the hypothesis that the doxology is a liturgical
interpolation. But how is that possible, seeing that the doxology is
commented on by Chrysostom? 'We presume,' they say, 'that this
corruption of the original text must date from an antecedent period.'
The same adverse sentence, supported by the same hypothesis, was
reaffirmed by Erasmus, and on the same grounds; but in his edition of
the N.T. he suffered the doxology to stand. As the years have rolled
out, and Codexes DBZ[Symbol: Aleph] have successively come to light,
critics have waxed bolder and bolder in giving their verdict. First,
Grotius, Hammond, Walton; then Mill and Grabe; next Bengel, Wetstein,
Griesbach; lastly Scholz, Lachmann, Tischendorf, Tregelles, Alford,
Westcott and Hort, and the Revisers have denounced the precious words as
spurious.

But how does it appear that tract of time has strengthened the case
against the doxology? Since 1514, scholars have become acquainted with
the Peshitto version; which by its emphatic verdict, effectually
disposes of the evidence borne by all but three of the Old Latin copies.
The [Greek: Didache] of the first or second century, the Sahidic version
of the third century, the Apostolic Constitutions (2), follow on the
same side. Next, in the fourth century come Chrysostom, Ambrose,
ps.-Caesarius, the Gothic version. After that Isidore, the Ethiopic,
Cureton's Syriac. The Harkleian, Armenian, Georgian, and other versions,
with Chrysostom (2), the Opus Imperfectum, Theophylact, and Euthymius
(2), bring up the rear[172]. Does any one really suppose that two
Codexes of the fourth century (B[Symbol: Aleph]), which are even
notorious for their many omissions and general accuracy, are any
adequate set-off against such an amount of ancient evidence? L and 33,
generally the firm allies of BD and the Vulgate, forsake them at St.
Matt. vi. 13: and dispose effectually of the adverse testimony of D and
Z, which are also balanced by [Symbol: Phi] and [Symbol: Sigma]. But at
this juncture the case for rejecting the doxology breaks down: and when
it is discovered that every other uncial and every other cursive in
existence may be appealed to in its support, and that the story of its
liturgical origin proves to be a myth,--what must be the verdict of an
impartial mind on a survey of the en