But the inspired text has been depraved in the same licentious way throughout, by the responsible authors of Cod. B and Cod. א, although such corruptions have attracted little notice from their comparative unimportance. Thus, the reading (in א) ημας δει εργαζεσθαι τα εργα του πεμψαντος ημας (S. John ix. 4) carries with it its own sufficient condemnation; being scarcely rendered more tolerable by B’s substitution of με for the second ημας.—Instead of τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν (S. Luke vi. 48), B and א present us with the insipid gloss, δια το καλως οικοδομεισθαι αυτην.—In the last-named codex, we find the name of “Isaiah” (ησαιου) thrust into S. Matth. xiii. 35, in defiance of authority and of *fact*.—Can I be wrong in asserting that the reading ο μονογενης θεος (for υἱός) in S. John i. 18, (a reading found in Cod. B and Cod. א alike,) is undeserving of serious attention?—May it not also be confidently declared that, in the face of all MS. evidence,(142) no future Editors of the New Testament will be found to accept the highly improbable reading ο ανθρωπος ο λεγομενος Ιησους, in S. John ix. 11, although the same two Codices conspire in exhibiting it?—or, on the authority of one of them (א), to read εν αυτῳ ζωη εστιν(143) (for ἐν αὐτῷ ζωὴ ἣν) in S. John i. 4?—Certain at least it is that no one will _ever_ be found to read (with B) εβδομηκοντα δϙο in S. Luke x. 1,—or (with א) ο εκλεκτος του θεου (instead of ὁ υἱὸς τοῦ θεοῦ) in S. John i. 34.—But let me ask, With what show of reason can the pretence of _Infallibility_, (as well as the plea of Primacy), be set up on behalf of a pair of MSS. licentiously corrupt as these have already been _proved_ to be? For the readings above enumerated, be it observed, are either critical depravations of the inspired Text, or else unwarrantable interpolations. They _cannot_ have resulted from careless transcription.