the end of verse 56[573], ended thus,--[Greek: hos kai
Elias epoiese; strapheis de epetimesen autois. kai eporeuthesan eis
hetepan komen][574]. It was the Lection for Thursday in the fifth week
of the new year; and as the reader sees, it omitted the two last clauses
exactly as Codd. [Symbol: Aleph]ABC do. Another Ecclesiastical Lection
began at verse 51 and extended down to verse 57, and is found to have
contained the two last clauses[575]. I wish therefore to inquire:--May
it not fairly be presumed that it is the Lectionary practice of the
primitive age which has led to the irregularity in this perturbation of
the sacred Text?

FOOTNOTES:

[495] [Greek: Pros tois dokesei ton Christon pephenenai legontas].

[496] [Greek: To de paidion euxane, kai ekrataiouto pneumati].

[497] It is the twenty-fourth and the thirtieth question in the first
Dialogus of pseudo-Caesarius (Gall. vi. 17, 20).

[498] Opp. iii. 953, 954,--with suspicious emphasis.

[499] Ed. Migne, vol. 93, p. 1581 a, b (Novum Auct. i. 700).

[500] When Cyril writes (Scholia, ed. Pusey, vol. vi. 568),--"[Greek: To
de paidion euxane kai ekrataiouto PNEUMATI, pleroumenon SOPHIA kai
CHARITI." kaitoi kata physin panteleios estin hos Theos kai ex idion
pleromatos dianemei tois agiois ta PNEUMATIKA, kai autos estin e SOPHIA,
kai tes CHARITOS ho doter],--it is clear that [Greek: pneumati] must
have stood in Cyril's text. The same is the reading of Cyril's Treatise,
De Incarnatione (Mai, ii. 57): and of his Commentary on St. Luke (ibid.
p. 136). One is surprised at Tischendorf's perverse inference concerning
the last-named place. Cyril had begun by quoting the whole of ver. 40 in
exact conformity with the traditional text (Mai, ii. 136). At the close
of some remarks (found both in Mai and in Cramer's Catena), Cyril
proceeds as follows, according to the latter:--[Greek: ho Euangelistes
epse "euxane kai ekrataiouto" KAI TA EXES]. Surely this constitutes no
ground for supposing that he did not recognize the word [Greek:
pneumati], but rather that he did. On the other hand, it is undeniable
that in V. P. ii. 138 and 139 (= Concilia iii. 241 d, 244 a), from
Pusey's account of what he found in the MSS. (vii. P. i. 277-8), the
word [Greek: pneumati] must be suspected of being an unauthorized
addition to the text of Cyril's treatise, De Recta fide ad Pulcheriam et
Eudociam.

[501] ii. 152: iv. 112: v. 120, 121 (four times).

[502] [Greek: Ei teleios esti Theos ho Chr