The sum of what has been offered may be thus briefly stated:--The textual perturbation observable at St. Matt. vi. 13 is indeed due to a liturgical cause, as the critics suppose. But then it is found that not the great bulk of the Evangelia, but only Codd. [Symbol: Aleph]BDZ, 1, 17, 118, 130, 209, have been victims of the corrupting influence. As usual, I say, it is the few, not the many copies, which have been led astray. Let the doxology at the end of the Lord's Prayer be therefore allowed to retain its place in the text without further molestation. Let no profane hands be any more laid on these fifteen precious words of the Lord Jesus Christ. There yet remains something to be said on the same subject for the edification of studious readers; to whom the succeeding words are specially commended. They are requested to keep their attention sustained, until they have read what immediately follows. The history of the rejection of these words is in a high degree instructive. It dates from 1514, when the Complutensian editors, whilst admitting that the words were found in their Greek copies, banished them from the text solely in deference to the Latin version. In a marginal annotation they started the hypothesis that the doxology is a liturgical interpolation. But how is that possible, seeing that the doxology is commented on by Chrysostom? 'We presume,' they say, 'that this corruption of the original text must date from an antecedent period.' The same adverse sentence, supported by the same hypothesis, was reaffirmed by Erasmus, and on the same grounds; but in his edition of the N.T. he suffered the doxology to stand. As the years have rolled out, and Codexes DBZ[Symbol: Aleph] have successively come to light, critics have waxed bolder and bolder in giving their verdict. First, Grotius, Hammond, Walton; then Mill and Grabe; next Bengel, Wetstein, Griesbach; lastly Scholz, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort, and the Revisers have denounced the precious words as spurious.