_first_, abstracted from the book of Ezra, chap vi., which is testified by Lactantius, lib. 4. Institut. cap. 18, is as follows: _And Ezra said unto the people, This passover is our Saviour and our Refuge; and if ye did consider, and it came up into your heart, that we shall humiliate him in a sign, and if afterwards ye shall believe upon him, this place shall never be left desolate, saith the Lord of Hosts; but if ye will not believe on him, nor hearken to his preaching, ye shall be a laughing-stock to the Heathen_. The _third_ testimony, which is found in Irenæus, lib. 5, cap. 26, is said to have been cut out of Jeremiah: _But the Lord God of Israel remembered his dead who slept in the land of heaps, and descended to them to declare unto them the good news of his salvation_. The _fourth_ and last is taken from Psalm xcv. (or xcvi. according to the Hebrew) v. 10, where the reading should be, _Declare among the Heathen, The Lord reigned from the tree_; the words “_from the tree_” are said to have been erased by the Jews, although they are to be found in the ancient editions of the Latin Psalter, and are cited by several ancient authors whose names and works the Archbishop enumerates. The best proof, however, that the Jews have tampered with some passages of Scripture, is to be found in the discrepancy which exists between most of the passages which are cited in the New Testament out of the Old, and which agree more nearly with the Septuagint, mutilated as it has been, than with the present Hebrew Text. The most striking case of this kind is to be found in the passage cited by Paul, Hebrews x. 5, from Psalm xl. 6; where instead of the words “mine ears hast thou opened” as in the Hebrew, we have “A body hast thou prepared me,” as in the Septuagint. The straining of commentators to make these totally different readings signify _exactly_ the same thing is perfectly astonishing, when we consider that the simple admission of the corruption of the Hebrew text in this passage at once solves the difficulty! Another remarkable case is the passage cited by the same Apostle, Romans iii. 10–18, from Psalm xiv. 3, where the greater part of the quotation, from v. 13 to v. 18 inclusive, is entirely omitted in the present Hebrew text, but is to be found verbatim in the Septuagint, Vatican edition. The reason assigned by Dr. Wall for its insertion in this edition, and its omission in the Alexandrine MS., is not at all satisfactory; because it does not in the least account for the full quotation of the passage by the Apostle; it does not at all answer the question, where did St. Paul get the verses? A third case is that of the celebrated passage in Psalm xxii. 17, where, instead of the words “they pierced my hands and my feet,” as in the Septuagint, the Hebrew has to this day, the reading “as a lion my hands and my feet;” but as this passage had no sense or meaning, the English translators were fain to