189, note †) candidly admits. Tischendorf quotes Cod. 74 (after Wetstein), the Persic (of the Polyglott and in manuscript), and Maximus, Dial. de Trinitate, for τοῦ δὲ ἰησοῦ. The real testimony in favour of τοῦ δὲ Χριστοῦ consists of the Old Latin copies _a_ _b_ _c_ _d_ _f_ _ff_1, the Curetonian Syriac (I know not why Cureton should add “the Peshitto”), the Latin Vulgate, the Frankish and Anglo-Saxon, Wheelocke’s Persic, and Irenaeus in three places, “who (after having previously cited the words ‘_Christi autem generatio sic erat_’) continues ‘Ceterum potuerat dicere Matthaeus, _Jesu vero generatio sic erat_; sed praevidens Spiritus Sanctus depravatores, et praemuniens contra fraudulentiam eorum, per Matthaeum ait: _Christi autem generatio sic erat_’ (Contra Haeres., lib. iii. 16. 2). This is given in proof that Jesus and Christ are one and the same Person, and that Jesus cannot be said to be the receptacle that afterwards received Christ; for _the Christ was born_” (An Account of the Printed Text, p. 188). To this most meagre list of authorities Scholz adds, “Pseudo-Theophil. in Evang.,” manuscripts of Theophylact, Augustine, and one or two of little account: but even in Irenaeus (Harvey, vol. ii. p. 48) τοῦ δὲ _ιυ_ _χυ_ (_tacitè_), as preserved by Germanus, Patriarch of Constantinople [viii], stands over against the Latin “Christi.” We do not deny the importance of Irenaeus’ express testimony(338) (a little impaired though it be by the fanciful distinction which he had taken up with), had it been supported by something more trustworthy than the Old Latin versions and their constant associate, the Curetonian Syriac. On the other hand, all uncial and cursive codices (אCΣEKLMPSUVZΓΔΠ: ADFGΦ &c. being defective here), the Syriac of the Peshitto, Harkleian, and Jerusalem (δέ only being omitted, since the Church Lesson begins here), the Sahidic, Bohairic, Armenian, and Ethiopic versions, Tatian, Irenaeus, Origen (in the Greek), Eusebius, Didymus, Epiphanius, Chrysostom, and the younger Cyril, comprise a body of proof, not to be shaken by subjective notions, or even by Western evidence from the second century downwards(339).