It is vain for any one to remind us that these two verses are in the same predicament as those which follow: are as ill supported by MS. evidence as the other ten: and must therefore share the same fate as the rest. The statement is incorrect, to begin with; as shall presently be shewn. But, what is even better deserving of attention, since confessedly these twelve verses are either to stand or else to fall together, it must be candidly admitted that whatever begets a suspicion that certain of them, at all events, must needs be genuine, throws real doubt on the justice of the sentence of condemnation which has been passed in a lump upon all the rest. I proceed to call attention to another inconvenient circumstance which some Critics in their eagerness have overlooked. The reader will bear in mind that--contending, as I do, that the entire Pericope under discussion is genuine Scripture which has been forcibly wrenched away from its lawful context,--I began by examining the upper extremity, with a view to ascertaining whether it bore any traces of being a fractured edge. The result is just what might have been anticipated. The first two of the verses which it is the fashion to brand with ignominy were found to carry on their front clear evidence that they are genuine Scripture. How then about the other extremity? Note, that in the oracular Codexes B and [Symbol: Aleph] immediate transition is made from the words 'out of Galilee ariseth no prophet,' in ch. vii. 5a, to the words 'Again therefore Jesus spake unto them, saying,' in ch. viii. 12. And we are invited by all the adverse Critics alike to believe that so the place stood in the inspired autograph of the Evangelist. But the thing is incredible. Look back at what is contained between ch. vii. 37 and 5a, and note--(_a_) That two hostile parties crowded the Temple courts (ver. 40-42): (_b_) That some were for laying violent hands on our Lord (ver. 44): (_c_) That the Sanhedrin, being assembled in debate, were reproaching their servants for not having brought Him prisoner, and disputing one against another[578] (ver. 45-52). How can the Evangelist have proceeded,--'Again therefore Jesus spake unto them, saying, I am the light of the world'? What is it supposed then that St. John meant when he wrote such words?