should be invited to disabuse their
minds of the extravagant opinion which they have been so industriously
taught to entertain of the value of the two Codices in question? It has
already degenerated into an unreasoning prejudice, and threatens at last
to add one more to the already overgrown catalogue of "vulgar errors."

V. I cannot, I suppose, act more fairly by Tischendorf than by
transcribing in conclusion his remarks on the four remaining readings of
Codex {~HEBREW LETTER ALEF~} to which he triumphantly appeals: promising to dismiss them all
with a single remark. He says, (addressing unlearned readers,) in his
"Introduction" to the Tauchnitz (English) New Testament(187):--

"To these examples, others might be added. Thus, Origen says on
John i. 4, that in some copies it was written, 'in Him _is_ life'
for 'in Him _was_ life.' This is a reading which we find in sundry
quotations before the time of Origen;(188) but now, among all
known Greek MSS. it is _only in the Sinaitic, and the famous old
Codex Bezae_, a copy of the Gospels at Cambridge; yet it is also
found in most of the early Latin versions, in the most ancient
Syriac, and in the oldest Coptic.--Again, in Matth. xiii. 35,
Jerome observes that in the third century Porphyry, the antagonist
of Christianity, had found fault with the Evangelist Matthew for
having said, 'which was spoken by the prophet Esaias.' A writing
of the second century had already witnessed to the same reading;
but Jerome adds further that well-informed men had long ago
removed the name of Esaias. Among all our MSS. of a thousand years
old and upwards, _there is not a solitary example containing the
name of Esaias in the text referred to,--except the Sinaitic_, to
which a few of less than a thousand years old may be added.--Once
more, Origen quotes John xiii. 10 six times; but _only the
Sinaitic and several ancient Latin MSS._ read it the same as
Origen: 'He that is washed needeth not to wash, but is clean every
whit.'--In John vi. 51, also, where the reading is very difficult
to settle, the _Sinaitic is alone among all Greek copies_
indubitably correct; and Tertullian, at the end of the second
century, confirms the Sinaitic reading: 'If any man eat of my
bread, he shall live for ever. The bread that I will give for the
life of the world is my flesh.' We omit to indicate further
ill