re
committing) were so ill-advised as to erase from their copies the
twenty-four words which had been turned to mischievous account as well
as to cause copies to be made of the books so mutilated: and behold, at
the end of 1,700 years, the calamitous result!

Of these three clauses then, which are closely interdependent, and as
Tischendorf admits[570] must all three stand or all three fall together,
the first is found with ACD, the Old Latin, Peshitto, Clement,
Chrysostom, Cyril, Jerome,--not with [Symbol: Aleph]B the Vulgate or
Curetonian. The second and third clauses are found with Old Latin,
Vulgate, Peshitto, Harkleian, six Greek and five Latin Fathers,--not
with [Symbol: Aleph]ABCD.

While [Symbol: Aleph] and B are alone in refusing to recognize either
first, second or third clause. And this is a fair sample of that
'singular agreement' which is sometimes said to subsist between 'the
lesser group of witnesses.' Is it not plain on the contrary that at a
very remote period there existed a fierce conflict, and consequent
hopeless divergence of testimony about the present passage; of which
1,700 years[571] have failed to obliterate the traces? Had [Symbol:
Aleph]B been our only ancient guides, it might of course have been
contended that there has been no act of spoliation committed: but seeing
that one half of the missing treasure is found with their allies, ACD,
Clement Alex., Chrysostom, Cyril, Jerome,--the other half with their
allies, Old Latin, Harkleian, Clement, Tertullian, Cyprian, Ambrose,
Didymus, Epiphanius, Chrysostom, Cyril, Theodoret, Jerome,
Augustine[572],--it is clear that no such pretence can any longer be set
up.

The endeavour to establish agreement among the witnesses by a skilful
distribution or rather dislocation of their evidence, a favourite device
with the Critics, involves a fallacy which in any other subject would be
denied a place. I trust that henceforth St. Luke ix. 54-6 will be left
in undisputed possession of its place in the sacred Text,--to which it
has an undoubted right.

A thoughtful person may still inquire, Can it however be explained
further how it has come to pass that the evidence for omitting the first
clause and the two last is so unequally divided? I answer, the disparity
is due to the influence of the Lectionaries.

Let it be observed then that an ancient Ecclesiastical Lection which
used to begin either at St. Luke ix. 44, or else at verse 49 and to
extend down to