the Father gave to the Son? To be the Word of the Father (he answers),
His only-begotten Son and the brightness of His glory[21]. The Greeks
knew better. Basil[22], Chrysostom[23], Cyril on nine occasions[24],
Theodoret[25]--as many as quote the place--invariably exhibit the
_textus receptus_ [Greek: os ... meizon], which is obviously the true
reading and may on no account suffer molestation.

'But,'--I shall perhaps be asked,--'although Patristic and manuscript
evidence are wanting for the reading [Greek: o dedoke moi ...
meizon],--is it not a significant circumstance that three translations
of such high antiquity as the Latin, the Bohairic, and the Gothic,
should concur in supporting it? and does it not inspire extraordinary
confidence in B to find that B alone of MSS. agrees with them?' To which
I answer,--It makes me, on the contrary, more and more distrustful of
the Latin, the Bohairic and the Gothic versions to find them exclusively
siding with Cod. B on such an occasion as the present. It is obviously
not more 'significant' that the Latin, the Bohairic, and the Gothic,
should here conspire with--than that the Syriac, the Sahidic, and the
Ethiopic, should here combine against B. On the other hand, how utterly
insignificant is the testimony of B when opposed to all the uncials, all
the cursives, and all the Greek fathers who quote the place. So far from
inspiring me with confidence in B, the present indication of the fatal
sympathy of that Codex with the corrupt copies from which confessedly
many of the Old Latin were executed, confirms me in my habitual distrust
of it. About the true reading of St. John x. 29, there really exists no
manner of doubt. As for the 'old uncials' they are (as usual) hopelessly
at variance on the subject. In an easy sentence of only 9 words,--which
however Tischendorf exhibits in conformity with no known Codex, while
Tregelles and Alford blindly follow Cod. B,--they have contrived to
invent five 'various readings,' as may be seen at foot[26]. Shall we
wonder more at the badness of the Codexes to which we are just now
invited to pin our faith; or at the infatuation of our guides?

Sec. 2.

I do not find that sufficient attention has been paid to grave
disturbances of the Text which have resulted from a slight clerical
error. While we are enumerating the various causes of Textual depravity,
we may not fail to specify this. Once trace a serious Textual
disturbance back to (what for co