read it without the final clause ([Greek: ho on en to ourano]); and
certain of the orthodox (as Greg. Naz., Greg. Nyssa, Epiphanius, while
contending with him,) shew themselves not unwilling to argue from the
text so mutilated. Origen and the author of the Dialogus once, Eusebius
twice, Cyril not fewer than nineteen times, also leave off at the words
'even the Son of Man': from which it is insecurely gathered that those
Fathers disallowed the clause which follows. On the other hand,
thirty-eight Fathers and ten Versions maintain the genuineness of the
words [Greek: ho on en to ourano][561]. But the decisive circumstance is
that,--besides the Syriac and the Latin copies which all witness to the
existence of the clause,--the whole body of the uncials, four only
excepted ([Symbol: Aleph]BLT^{b}), and every known cursive but one
(33)--are for retaining it.

No thoughtful reader will rise from a discussion like the foregoing
without inferring from the facts which have emerged in the course of it
the exceeding antiquity of depravations of the inspired verity. For let
me not be supposed to have asserted that the present depravation was the
work of Apolinarius. Like the rest, it is probably older by at least 150
years. Apolinarius, in whose person the heresy which bears his name came
to a head, did but inherit the tenets of his predecessors in error; and
these had already in various ways resulted in the corruption of the
deposit.

Sec. 5[562].

The matter in hand will be conveniently illustrated by inviting the
reader's attention to another famous place. There is a singular consent
among the Critics for eliminating from St. Luke ix. 54-6, twenty-four
words which embody two memorable sayings of the Son of Man. The entire
context is as follows:--'Lord, wilt thou that we command fire to come
down from heaven and consume them, (as Elias did)? But he turned, and
rebuked them, (and said, Ye know not what manner of spirit ye are of.)
(For the Son of Man is not come to destroy men's lives, but to save
them.) And they went to another village.' The three bracketed clauses
contain the twenty-four words in dispute.

The first of these clauses ([Greek: hos kai Helias epoiese]), which
claims to be part of the inquiry of St. John and St. James, Mill
rejected as an obvious interpolation. 'Res ipsa clamat. Quis enim sanus
tam insignia deleverit[563]?' Griesbach retained it as probably
genuine.--The second clause ([Greek: kai eipen, Ouk o