On the first Sabbath after Pentecost (All Saints'), the lesson consisted of St. Matt. x. 32, 33, 37-38: xix. 27-30. On the fifteenth Sabbath after Pentecost, the lesson was St. Matt. xxiv. 1-9, 13 (leaving out verses 10, 11, 12). On the sixteenth Sabbath after Pentecost, the lesson was St. Matt. xxiv. 34-37, 42-44 (leaving out verses 38-41). On the sixth Sabbath of St. Luke,--the lesson was ch. viii. 26-35 followed by verses 38 and 39. [615] 'This celebrated paragraph ... was probably not contained in the first edition of St. John's Gospel but added at the time when his last chapter was annexed to what had once been the close of his narrative,--xx. 30, 31.' Scrivener's Introduction to Cod. D, p. 50. [616] In an unpublished paper. [617] It is omitted in some MSS. of the Peshitto. APPENDIX II. CONFLATION AND THE SO-CALLED NEUTRAL TEXT. Some of the most courteous of our critics, in reviewing the companion volume to this, have expressed regret that we have not grappled more closely than we have done with Dr. Hort's theory. I have already expressed our reasons. Our object has been to describe and establish what we conceive to be the true principles of Sacred Textual Science. We are concerned only in a secondary degree with opposing principles. Where they have come in our way, we have endeavoured to remove them. But it has not entered within our design to pursue them into their fastnesses and domiciles. Nevertheless, in compliance with a request which is both proper and candid, I will do what I can to examine with all the equity that I can command an essential part of Dr. Hort's system, which appears to exercise great influence with his followers. Sec. 1. CONFLATION. Dr. Hort's theory of 'Conflation' may be discovered on pp. 93-107. The want of an index to his Introduction, notwithstanding his ample 'Contents,' makes it difficult to collect illustrations of his meaning from the rest of his treatise. Nevertheless, the effect of Conflation appears to be well described in his words on p. 133:--'Now however the three great lines were brought together, and made to contribute to a text different from all.' In other words, by means of a combination of the Western, Alexandrian, and 'Neutral' Texts--'the great lines of transmission ... to all appearance exclusively divergent,'--the 'Syrian' text was constructed in a form different from any one and all of the other three. Not that all these three were made to contribute on every occasion. We find (p. 93) Conflation, or Conflate Readings, introduced as proving the 'posteriority of Syrian to Western ... and other ... readings.' And in the analysis of eight passages, which is added, only in one case (St. Mark viii. 26) are more than two elements represented, and in that the third class consists of 'different conflations' of the first and second[618]. Perhaps I may present Dr. Hort's theory under the form of a diagram:--