(5.) The two oldest Codices in existence,—B and א,—stand all but alone in omitting from S. Luke vi. 1 the unique and indubitably genuine word δευτεροπρώτῳ; which is also omitted by the Peshito, Italic and Coptic versions. And yet, when it is observed that an _Ecclesiastical lection begins here_, and that the Evangelistaria (which _invariably_ leave out such notes of time) simply drop the word,—only substituting for ἐν σαββάτῳ the more familiar τοῖς σάββασι,—every one will be ready to admit that if the omission of this word be not due to the inattention of the copyist, (which, however, seems to me not at all unlikely,(404)) it is sufficiently explained by the Lectionary practice of the Church,—which may well date back even to the immediately post-Apostolic age. (6.) In S. Luke xvi. 19, Cod. D introduces the Parable of Lazarus with the formula,—εἶπεν δὲ καὶ ἑτέραν παραβολήν; which is nothing else but a marginal note which has found its way into the text from the margin; being _the liturgical introduction of a Church-lesson_(405) which afterwards began εἶπεν ὁ Κύριος τὴν παραβολὴν ταύτην.(406) (7.) In like manner, the same Codex makes S. John xiv. begin with _the liturgical formula_,—(it survives in our Book of Common Prayer(407) to this very hour!)—καὶ εἶπεν τοῖς μαθήταις αὐτοῦ: in which it is countenanced by certain MSS. of the Vulgate and of the old Latin Version. Indeed, it may be stated generally concerning the text of Cod. D, that it bears marks _throughout_ of the depraving influence of the ancient Lectionary practice. Instances of this, (in addition to those elsewhere cited in these pages,) will be discovered in S. Luke iii. 23: iv. 16 (and xix. 45): v. 1 and 17: vi. 37 (and xviii. 15): vii. 1: x. 1 and 25: xx. 1: in all but three of which, Cod. D is kept in countenance by the old Latin, often by the Syriac, and by other versions of the greatest antiquity. But to proceed. (8.) Cod. A, (supported by Athanasius, the Vulgate, Gothic, and Philoxenian versions,) for καί, in S. Luke ix. 57, reads ἐγένετο δὲ,—which is the reading of the Textus Receptus. Cod. D, (with some copies of the old Latin,) exhibits καὶ ἐγένετο. All the diversity which is observable in this place, (and it is considerable,) is owing to the fact that _an Ecclesiastical lection begins here_.(408) In different Churches, the formula with which the lection was introduced slightly differed. (9.) Cod. C is supported by Chrysostom and Jerome, as well as by the Peshito, Cureton’s and the Philoxenian Syriac, and some MSS. of the old Latin, in reading ὁ Ἰησοῦς at the beginning of S. Matth. xi. 20. That the words have no business there, is universally admitted. So also is the cause of their interpolation generally recognized. _The Ecclesiastical lection_ for Wednesday in the ivth week after Pentecost _begins at that place_; and begins with the formula,—ἐν τῷ καίρῳ ἐκεινῳ, ἤρξατο ὁ Ἰησοῦς ὀνειδίζειν.