rf himself. We now scrutinize the problem more closely; and
discover that the very _locus_ of the phrase is a matter of uncertainty.
Cyril once makes it part of St. Matt. x. 38[372]. Chrysostom twice
connects it with St. Matt. xvi. 24[373]. Jerome, evidently regarding the
phrase as a curiosity, informs us that 'juxta antiqua exemplaria' it was
met with in St. Luke xiv. 27[374]. All this is in a high degree
unsatisfactory. We suspect that we ourselves enjoy some slight
familiarity with the 'antiqua exemplaria' referred to by the Critic; and
we freely avow that we have learned to reckon them among the least
reputable of our acquaintance. Are they not represented by those
Evangelia, of which several copies are extant, that profess to have been
'transcribed from, and collated with, ancient copies at Jerusalem'?
These uniformly exhibit [Greek: kath hemeran] in St. Luke ix. 23[375].
But then, if the phrase be a gloss,--it is obvious to inquire,--how is
its existence in so many quarters to be accounted for?

Its origin is not far to seek. Chrysostom, in a certain place, after
quoting our Lord's saying about taking up the cross and following Him,
remarks that the words 'do not mean that we are actually to bear the
wood upon our shoulders, but to keep the prospect of death steadily
before us, and like St. Paul to "die daily"[376].' The same Father, in
the two other places already quoted from his writings, is observed
similarly to connect the Saviour's mention of 'bearing the Cross' with
the Apostle's announcement--'I die daily.' Add, that Ephraem Syrus[377],
and Jerome quoted already,--persistently connect the same two places
together; the last named Father even citing them in immediate
succession;--and the inference is unavoidable. The phrase in St. Luke
ix. 23 must needs be a very ancient as well as very interesting
expository gloss, imported into the Gospel from 1 Cor. xv. 31,--as
Mill[378] and Matthaei[379] long since suggested.

Sincerely regretting the necessity of parting with an expression with
which one has been so long familiar, we cannot suffer the sentimental
plea to weigh with us when the Truth of the Gospel is at stake. Certain
it is that but for Erasmus, we should never have known the regret: for
it was he that introduced [Greek: kath hemeran] into the Received Text.
The MS. from which he printed is without the expression: which is also
not found in the Complutensian. It is certainly a spurious accretion to
the i