mss., some using infero, some induco; and while he adopts the former verb, he finds the terms equivalent in meaning (Serm. on the Mt. ii. 9, 30). 4. Augustin’s textual and grammatical comments are few in number, but they cannot be said to be wanting in all value. A few instances will suffice for a judgment of their merit:— In the Harmony of the Gospels (ii. 29, 67), writing of the daughter of Jairus (Matt. ix. 29), he mentions that some codices contain the reading “woman” (mulier) for “damsel.” Commenting on Matt. v. 22, “Whosoever is angry with his brother without a cause,” he in- cludes the expression “without a cause” (εἰκῆ) without even a hint of its spuriousness (Serm. on the Mt. i. 9, 25); but in his Retractations (i. 19. 4) he makes the correction, “The Greek manuscripts do not contain sine causa.” Tischendorf, Westcott and Hort, the Vulgate and the Revised English Version, in agreement with the oldest mss., omit the clause. He refers to a conflict of the Greek and Latin text of Matt. v. 39 (“Whosoever shall smite thee on thy right cheek”), and follows the authority of the Greek in omitting the adjective “right” (Serm. on the Mt. i. 19, 58). At Matt. vi. 4 he casts out, on the authority of the Greek, the adverb palam (“openly”), which was found in many Latin translations (as it is also found in the Textus Receptus, but not in the Vulgate, and the Sinaitic, B, D, and other mss.). Commenting on Matt. vii. 12, “Wherefore all things whatsoever ye would that men,” etc., he refers to the addition of “good” before “things” by the Latins, and insists upon its erasure on the basis of the Greek text (Serm. on the Mt. ii. 22, 74). On occasion, though very rarely, he quotes the Greek, as in the Sermon on the Mount (νὴ τνν καύχησιν, i. 17, 51; ἱμάτιον, i. 19, 60), in confirmation of his opinions of the text. At other times he compares Greek and Latin terms of synonymous or kindred meanings. One of the most important of these is the passage (City of God, x. 1; this ed. vol. ii. p. 181) where he draws a clear distinction between λατρεία, θρησκεία, εὐσέβεια, θεοσέβεια. Other examples of the kind under review are given by Trench (p. 20 sqq.). It is evident that Augustin’s equipment was defective from the stand-point of the modern critical exegete. It would be wrong, however, to say that he shows no concern about textual questions. But his exegetical power shows itself in other ways than minute textual investig- x ation,—in comprehensive comparison of Scripture with Scripture, and penetrating spiritual vision. To these qualities he adds a purpose to be exhaustive, sparing no pains to develop the full meaning of the passage under review. More exhaustive discussions can hardly be found, to take a single example, than that on Matt. v. 25, “Agree with thine adversary quickly” (Serm. on the Mt. xi. 31, where, however, the view least reasonable is taken), or spiritually satisfactory ones than the discussion of the gradation of sin and its punishment (Matt. v. 21, 22; Serm. on the Mt. ix. 22), and “Judge not, that ye be not judged” (Matt. vii. i), or pungently suggestive than the handling of the words of our Lord at the marriage feast at Cana: “Woman, what have I to do with thee?” (John ii. 4; Homily VIII.), or more indicative of great principles underlying the vindication to the evangelists of a true historical character 8 Introductory Essay. St. Augustin as an Exegete.