ta ema, kai ginosko ta ema, all'
heauton egnokata proteron eispherei ta idia probata, eith' outos
gnosthesesthai phesi par auton ... ouch hemeis auton epegnokamen protoi,
epegno de hemas proton autos ... ouch hemeis erxametha tou pragmatos,
all' ho ek Theou Theos monogenes].--iv. 654 d, 655 a. (Note, that this
passage appears in a mutilated form, viz. 121 words are omitted, in the
Catena of Corderius, p. 267,--where it is wrongly assigned to
Chrysostom: an instructive instance.)

[488] In Ps. 489: in Es. 509: Theoph. 185, 258, 260.

[489] ii. 188 a:--which is the more remarkable, because Basil proceeds
exquisitely to shew (1886) that man's 'knowledge' of God consists in his
keeping of God's Commandments. (1 John ii. 3, 4.) See p. 206, note 1.

[490] So Jerome, iv. 484: vii. 455. Strange, that neither Ambrose nor
Augustine should quote the place.

[491] See Revision Revised, p. 220.

[492] Or Saturnilus--[Greek: to de gamein kai gennan apo tou Satana
phesin einai]. p. 245, l. 38. So Marcion, 253.

[493] [The MS. breaks off here, with references to St. Mark x. 7, Eph.
v. 31-2 (on which the Dean had accumulated a large array of references),
St. Mark x. 29-30, with a few references, but no more. I have not had
yet time or strength to work out the subject.]

[494] Mai, iv. 221.

CHAPTER XIV.

CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.

X. Corruption by the Orthodox.

Sec. 1.

Another cause why, in very early times, the Text of the Gospels
underwent serious depravation, was mistaken solicitude on the part of
the ancient orthodox for the purity of the Catholic faith. These
persons, like certain of the moderns, Beza for example, evidently did
not think it at all wrong to tamper with the inspired Text. If any
expression seemed to them to have a dangerous tendency, they altered it,
or transplanted it, or removed it bodily from the sacred page. About the
uncritical nature of what they did, they entertained no suspicion: about
the immorality of the proceeding, they evidently did not trouble
themselves at all. On the contrary, the piety of the motive seems to
have been held to constitute a sufficient excuse for any amount of
licence. The copies which had undergone this process of castigation were
even styled 'corrected,'--and doubtless were popularly looked upon as
'the correct copies' [like our 'critical texts']. An illustration of
this is afforded by a circumstance mentioned by Epiphanius.

He states (ii. 3