For when our Saviour declares 'Not even in Israel have I found so great faith,' He is clearly contrasting this proficiency of an earnest Gentile against whatever of a like nature He had experienced in His dealing with the Jewish people; and declaring the result. He is contrasting Jacob's descendants, the heirs of so many lofty privileges, with this Gentile soldier: their spiritual attainments with his; and assigning the palm to him. Substitute 'With no one in Israel have I found so great faith,' and the contrast disappears. Nothing else is predicated but a greater measure of faith in one man than in any other. The author of this feeble attempt to improve upon St. Matthew's Gospel is found to have also tried his hand on the parallel place in St. Luke, but with even inferior success: for there his misdirected efforts survive only in certain copies of the Old Latin. Ambrose notices his officiousness, remarking that it yields an intelligible sense; but that, 'juxta Graecos,' the place is to be read differently (i. 1376.) It is notorious that a few copies of the Old Latin (Augustine _once_ (iv. 322), though he quotes the place nearly twenty times in the usual way) and the Egyptian versions exhibit the same depravation. Cyril habitually employed an Evangelium which was disfigured in the same way (iii. 833, also Opp. v. 544, ed. Pusey.). But are we out of such materials as these to set about reconstructing the text of Scripture? [352] 'In quibusdam Latinis codicibus additum est, _neque Filius_: quum in Graecis, et maxime Adamantii et Pierii exemplaribus hoc non habeatur adscriptum. Sed quia in nonnullis legitur, disserendum videtur.' Hier. vii. 199 a. 'Gaudet Arius et Eunomius, quasi ignorantia magistri gloria discipulorum sit, et dicunt:--"Non potest aequalis esse qui novit et qui ignorat."' Ibid. 6. In vi. 919, we may quote from St. Mark. CHAPTER XII. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. VIII. Glosses. Sec. 1. 'Glosses,' properly so called, though they enjoy a conspicuous place in every enumeration like the present, are probably by no means so numerous as is commonly supposed. For certainly _every_ unauthorized accretion to the text of Scripture is not a 'gloss': but only those explanatory words or clauses which have surreptitiously insinuated themselves into the text, and of which no more reasonable account can be rendered than that they were probably in the first instance proposed by some ancient Critic in the way of useful comment, or necessary explanation, or lawful expansion, or reasonable limitation of the actual utterance of the Spirit. Thus I do not call the clause [Greek: nekrous egeirete] in St. Matt. x. 8 'a gloss.' It is a gratuitous and unwarrantable interpolation,--nothing else but a clumsy encumbrance of the text[353].