more indication of the untrustworthiness of the witnesses. For,--how
then is it supposed that the word ([Greek: pneumati]) ever obtained its
footing in the Gospel? For all reply we are assured that it has been
imported hither from St. Luke i. 80. But, we rejoin, How does the
existence of the phrase [Greek: ekrataiouto pneumati] in i. 80 explain
its existence in ii. 40, in every known copy of the Gospels except four,
if in these 996 places, suppose, it be an interpolation? This is what
has to be explained. Is it credible that all the remaining uncials, and
every known cursive copy, besides all the lectionaries, should have been
corrupted in this way: and that the truth should survive exclusively at
this time only in the remaining four; viz. in B[Symbol: Aleph],--the
sixth century Cod. D,--and the eighth century Cod. L?

When then, and where did the work of depravation take place? It must
have been before the sixth century, because Leontius of Cyprus[499]
quotes it three times and discusses the expression at length:--before
the fifth, because, besides Cod. A, Cyril[500] Theodoret[501] and
ps.-Caesarius[502] recognize the word:--before the fourth, because
Epiphanius[503], Theodore of Mopsuestia[504], and the Gothic version
have it:--before the third, before nearly all of the second century,
because it is found in the Peshitto. What more plain than that we have
before us one other instance of the injudicious zeal of the orthodox?
one more sample of the infelicity of modern criticism?

Sec. 2.

Theodotus and his followers fastened on the first part of St. John viii.
40, when they pretended to shew from Scripture that Christ is mere
Man[505]. I am persuaded that the reading 'of My Father[506],'--with
which Origen[507], Epiphanius[508], Athanasius[509], Chrysostom[510],
Cyril Alex.[511], and Theodoret[512] prove to have been acquainted,--was
substituted by some of the orthodox in this place, with the pious
intention of providing a remedy for the heretical teaching of their
opponents. At the present day only six cursive copies are known to
retain this trace of a corruption of Scripture which must date from the
second century.

We now reach a most remarkable instance. It will be remembered that St.
John in his grand preface does not rise to the full height of his
sublime argument until he reaches the eighteenth verse. He had said
(ver. 14) that 'the Word was made flesh,' &c.; a statement which
Valentinus was willing to ad