The word [Greek: palin], because it stands between the end ([Greek: telos]) of the lesson for the sixth Thursday and the beginning ([Greek: arche]) of the first Friday after Pentecost, got left out [though every one acquainted with Gospel MSS. knows that [Greek: arche] and [Greek: telos] were often inserted in the text]. The second of these two lessons begins with [Greek: homoia] [because [Greek: palin] at the beginning of a lesson is not wanted]. Here then is a singular token of the antiquity of the Lectionary System in the Churches of the East: as well as a proof of the untrustworthy character of Codd. [Symbol: Aleph]BD. The discovery that they are supported this time by copies of the Old Latin (a c e ff^{1.2} g^{1.2} k l), Vulgate, Curetonian, Bohairic, Ethiopic, does but further shew that such an amount of evidence in and by itself is wholly insufficient to determine the text of Scripture. When therefore I see Tischendorf, in the immediately preceding verse (xiii. 43) on the sole authority of [Symbol: Aleph]B and a few Latin copies, omitting the word [Greek: akouein],--and again in the present verse on very similar authority (viz. [Symbol: Aleph]D, Old Latin, Vulgate, Peshitto, Curetonian, Lewis, Bohairic, together with five cursives of aberrant character) transposing the order of the words [Greek: panta hosa echei polei],--I can but reflect on the utterly insecure basis on which the Revisers and the school which they follow would remodel the inspired Text. It is precisely in this way and for the selfsame reason, that the clause [Greek: kai elypethesan sphodra] (St. Matt. xvii. 23) comes to be omitted in K and several other copies. The previous lesson ends at [Greek: egerthesetai],--the next lesson begins at [Greek: proselthon]. Sec. 6. Indeed, the Ancient Liturgy of the Church has frequently exercised a corrupting influence on the text of Scripture. Having elsewhere considered St. Luke's version of the Lord's Prayer[168], I will in this place discuss the genuineness of the doxology with which the Lord's Prayer concludes in St. Matt. vi. 13[169],--[Greek: hoti sou estin he basileia kai he dynamis kai he doxa eis tous aionas. amen],--words which for 360 years have been rejected by critical writers as spurious, notwithstanding St. Paul's unmistakable recognition of them in 2 Tim. iv. 18,--which alone, one would have thought, should have sufficed to preserve them from molestation.