evidence leaves not a doubt of its existence in the primitive Old Latin; whence it is cited by Hilary three times, by Lactantius and Juvencus, to which list Abbot adds Hilary the deacon (Quaestiones V. et N. T.). Among the Greeks it is known but to Methodius, and to those very early writers, Justin Martyr and Clement of Alexandria, who seem to have derived the corruption (for such it must doubtless be regarded) from the Ebionite Gospel (Epiphan., Haeres., xxi. 13)(278). So again of a doubtful passage which we shall examine in Chapter XII, Irenaeus cites Acts viii. 37 without the least misgiving, though the spuriousness of the verse can hardly be doubted; and expressly testifies to a reading in Matt. i. 18 which has not till lately found many advocates. It is hard to believe that 1 John v. 7, 8 was not cited by Cyprian, and even the interpolation in Matt. xx. 28 was widely known and received. Many other examples might be produced from the most venerable Christian writers, in which they countenance variations (and those not arbitrary, but resting on some sort of authority) which no modern critic has ever attempted to vindicate. 6. When we come down to the fourth century, our information grows at once more definite and more trustworthy. Copies of Scripture had been extensively destroyed during the long and terrible period of affliction that preceded the conversion of Constantine. In the very edict which marked the beginning of Diocletian’s persecution, it is ordered that the holy writings should be burnt (τὰς γραφὰς ἀφανεῖς πυρὶ γενέσθαι, Eusebius, Eccl. Hist., viii. 2); and the cruel decree was so rigidly enforced that a special name of reproach (_traditores_), together with the heaviest censures of the Church, was laid upon those Christians who betrayed the sacred trust (Bingham, Antiquities, book xvi. ch. vi. 25). At such a period critical revision or even the ordinary care of devout transcribers must have disappeared before the pressure of the times. Fresh copies of the New Testament would have to be made in haste to supply the room of those seized by the enemies of our Faith; and, when made, they had to circulate by stealth among persons whose lives were in jeopardy every hour. Hence arose the need, when the tempest was overpast, of transcribing many new manuscripts of the Holy Bible, the rather as the Church was now receiving vast accessions of converts within her pale. Eusebius of Caesarea, the ecclesiastical historian, seems to have taken the lead in this happy labour; his extensive learning, which by the aid of certain other less commendable qualities had placed him high in Constantine’s favour, rendered it natural that the emperor should employ his services for furnishing with fifty copies of Scripture the churches of his new capital, Constantinople. Eusebius’ deep interest in Biblical studies is exhibited in several of his surviving works, as well as in his Canons for