(4) EUSEBIUS, twice, [_Dem. Ev._ 163 C: 342 B,—A.D. 320.] (5) APHRAATES THE PERSIAN, (for whose name [_suprà_, pp. 26-7] that of “Jacobus of Nisibis” has been erroneously substituted), twice, [i. 180 and 385,—A.D. 337.] (6) TITUS OF BOSTRA, twice, [_in loc._, but especially in S. Luc. xix. 29 (_Cramer_, ii. 141, _line_ 20),—A.D. 350.] (7) GREGORY OF NAZIANZUS, [i. 845 C,—A.D. 360.] (8) CYRIL OF JERUSALEM, [A.D. 370], as will be found explained below. (9) EPIPHANIUS, [i. 154 D,—A.D. 375.] (10) CHRYSOSTOM, four times, [vii. 311 B: 674 C: viii. 85 C: xi. 374 B expressly,—A.D. 400.] (11) CYRIL OF ALEXANDRIA, in three places, [_Comm. on S. Luke_, pp. 12 and 16. Also _Opp._ ii. 593 A: vi. 398 C,—A.D. 420.] (12) THEODORET, [_in Coloss._ i. 20,-A.D. 430.] (13) THEODOTUS OF ANCYRA, [_Galland._ x. 446 B,—A.D. 430.] (14) PROCLUS, Abp. of Constantinople, [_Gall._ x. 629 A,—A.D. 434.] To which may be added the evidence of (15) COSMAS INDICOPLEUSTES, four times repeated, [_Coll. Nov. PP._, (Montfaucon,) ii. 152 A, 160 D, 247 E, 269 C,—A.D. 535.] (16) EULOGIUS, Abp. of Alexandria, [_Gall._ xii. 308 E,—A.D. 581.] (17) ANDREAS OF CRETE, twice, [_Gall._ xiii. 100 D, 123 C,—A.D. 635.] Now, when it is considered that these seventeen Fathers of the Church(500) all concur in exhibiting the Angelic Hymn _as our own Textus Receptus exhibits it_,—(viz. ἐν ἀνθρώποις εὐδοκία,)—_who_ does not see that the four oldest uncial authorities for εὐδοκίας are hopelessly outvoted by authorities yet older than themselves? Here is, to all intents and purposes, a record of what was once found in _two Codices of the iii_rd_ century_; in _nine of the iv_th; in _three of the v_th;—added to the testimony of the two Syriac, the Egyptian, the Ethiopic, and the Armenian versions. In this instance therefore the evidence of Antiquity is even overwhelming. Most decisive of all, perhaps, is the fact this was the form in which _the Churches of the East_ preserved the Angelic Hymn in their private, as well as their solemn public Devotions. Take it, from a document of the vth century:— ΔΟΞΑ ΕΝ ΥΨΙΣΤΟΙΣ ΘΕΩ ΚΑΙ ΕΠΙ ΓΗΣ ΕΙΡΗΝΗ ΕΝ ΑΝΘΡΩΠΟΙΣ ΕΥΔΟΚΙΑ.(501) But the text of this Hymn, as a Liturgical document, at a yet earlier period is unequivocally established by the combined testimony of the Apostolical Constitutions (already quoted,) and of Chrysostom, who says expressly:—Εὐχαριστοῦντες λέγομεν, Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. [_Opp._ xi. 347 B.] Now this incontestably proves that _the Church’s established way of reciting the Angelic Hymn in the iv_th_ century_ was in conformity with the reading of the Textus Receptus. And this fact infinitely outweighs the evidence of any extant MSS. which can be named: for it is the consentient evidence of hundreds,—or rather of thousands of copies of the Gospels of a date anterior to A.D. 400, which have long since perished.