as (p. 21) the passage where he says that Joseph was so gentle as not to expel her from the house, sed cum ea habitaret; but it even turns up in the objection made by an ideal Adoptionist interlocutor who says (p. 26) Nonne ergo conjugium sanctum est, testante Apostolo, Thorus eorum sanctum est1? This instance is the more curious, since the Cureton reading was probably intended as an Anti-Adoptionist correction. But the fact is that the reading must have acquired great prevalence, for we find traces