is known (except the aforenamed);
(_c_) the Vulgate, with the Peshitto, Harkletan, Lewis, Bohairic, and
the Sahidic; (_d_) Jerome (in the place just now quoted), St. Basil who
contrasts the text of St. Matthew with that of St. Mark, Didymus, who is
also express in declaring that the three words in dispute are not found
in St. Matthew (Trin. 195), St. John Damascene (ii. 346), Apollonius
Philosophus (Galland. ix. 247), Euthymius Zigabenus (in loc), Paulinus
(iii. 12), St. Ambrose (ii. 656^{a}), and Anastasius Sinaita (Migne,
lxxxix. 941).

Theophylact (i. 133), Hesychius Presb. (Migne, lxiii. 142) Eusebius
(Galland. ix. 580), Facundus Herm. (Galland. xi. 782), Athanasius (ii.
660), quote the words as from the Gospel without reference, and may
therefore refer to St. Mark. Phoebadius (Galland. v. 251), though quoted
against the Addition by Tischendorf, is doubtful.

On which side the balance of evidence inclines, our readers will judge.
But at least they cannot surely justify the assertion made by the
majority of the Revisers, that the Addition is opposed only by 'many
authorities, some ancient,' or at any rate that this is a fair and
adequate description of the evidence opposed to their decision.

An instance occurs in St. Mark iii. 16 which illustrates the
carelessness and tastelessness of the handful of authorities to which it
pleases many critics to attribute ruling authority. In the fourteenth
verse, it had been already stated that our Lord 'ordained twelve,'
[Greek: kai epoiese dodeka]; but because [Symbol: Aleph]B[Symbol: Delta]
and C (which was corrected in the ninth century with a MS. of the
Ethiopic) reiterate these words two verses further on, Tischendorf with
Westcott and Hort assume that it is necessary to repeat what has been so
recently told. Meanwhile eighteen other uncials (including A[Symbol:
Phi][Symbol: Sigma] and the third hand of C); nearly all the Cursives;
the Old Latin, Vulgate, Peshitto, Lewis, Harkleian, Gothic, Armenian,
and the other MSS. of the Ethiopic omit them. It is plainly unnecessary
to strengthen such an opposition by researches in the pages of the
Fathers.

Explanation has been already given, how the introductions to Lections,
and other Liturgical formulae, have been added by insertion to the Text
in various places. Thus [Greek: ho Iesous] has often been inserted, and
in some places remains wrongly (in the opinion of Dean Burgon) in the
pages of the Received Text. The three most im