But, says Tischendorf,—the verse is omitted by Origen and by Eusebius,—by Irenaeus and by Lucifer of Cagliari,—as well as by Cyril of Alexandria. I answer, this most insecure of arguments for mutilating the traditional text is plainly inadmissible on the present occasion. The critic refers to the fact that Irenaeus[274], Origen[275], Eusebius[276] and Cyril[277] having quoted 'the parable of the wicked husbandmen' in extenso (viz. from verse 33 to verse 43), leave off at verse 43. Why may they not leave off where the parable leaves off? Why should they quote any further? Verse 44 is nothing to their purpose. And since the Gospel for Monday morning in Holy Week [verses 18-43], in every known copy of the Lectionary actually ends at verse 43,—why should not their quotation of it end at the same verse? But, unfortunately for the critic, Origen and Cyril (as we have seen,—the latter expressly,) elsewhere actually quote the verse in dispute. And how can Tischendorf maintain that Lucifer yields adverse testimony[278]? That Father quotes nothing but verse 43, which is all he requires for his purpose[279]. Why should he have also quoted verse 44, which he does not require? As well might it be maintained that Macarius Egyptius[280] and Philo of Carpasus[281] omit verse 44, because (like Lucifer) they only quote verse 43.

I have elsewhere explained what I suspect occasioned the omission of St. Matt. xxi. 44 from a few Western copies of the Gospels[282]. Tischendorf's opinion that this verse is a fabricated imitation of the parallel verse in St. Luke's Gospel[283] (xx. 18) is clearly untenable. Either place has its distinctive type, which either has maintained all down the ages. The single fact that St. Matt. xxi. 44 in the Peshitto version has a sectional number to itself[284] is far too weighty to be set aside on nothing better than suspicion. If a verse so elaborately attested as the present be not genuine, we must abandon all hope of ever attaining to any certainty concerning the Text of Scripture.

In the meantime there emerges from the treatment which St. Matt. xxi. 44 has experienced at the hands of Tischendorf, the discovery that, in the estimation of Tischendorf, Cod. D [is a document of so much importance as occasionally to outweigh almost by itself the other copies of all ages and countries in Christendom.]

Sec. 5.

I am guided to my next example, viz. the text of St. Matt. xv. 8, by the choice deliberately made of that place by Dr. Tregelles in order to establish the peculiar theory of Textual Revision which he advocates so strenuously; and which, ever since the days of Griesbach, has it must be confessed enjoyed the absolute confidence of most of the illustrious editors of the New Testament. This is, in fact, the second example on Tregelles' list. In approaching it, I take leave to point out that that learned critic unintentionally hoodwinks his readers by not setting before them in full the problem which he proposes to discuss. Thoroughly to understand this matter, the student should be reminded that there is found in St. Matt. xv. 8,—and parallel to it in St. Mark vii. 6,—

St. Matt.

'Ye hypocrites, well did Isaiah prophesy of you saying, "This people draweth nigh unto Me with their mouth and honoureth me with their lips ([Greek: engizei moi ho laos houtos to stomati auton, kai tois cheilesi me tima]), but their heart is far from Me."'

St. Mark.

'Well did Isaiah prophesy of you, hypocrites, as it is written, "This people honoureth Me with their lips ([Greek: houtos ho laos tois cheilesi me tima]), but their heart is far from Me."'

The place of Isaiah referred to, viz. ch. xxix. 13, reads as follows in the ordinary editions of the LXX:—[Greek: kai eipe Kyrios, engizei moi ho laos houtos en to stomati autou, kai en tois cheilesin auton timosi me].

Now, about the text of St. Mark in this place no question is raised. Neither is there any various reading worth speaking of in ninety-nine MSS. out of a hundred in respect of the text in St. Matthew. But when reference is made to the two oldest copies in existence, B and [Symbol: Aleph], we are presented with what, but for the parallel place in St. Mark, would have appeared to us a strangely abbreviated reading. Both MSS. conspire in exhibiting St. Matt. xv. 8, as follows:—[Greek: ho laos houtos tois cheilesi me tima]. So that six words ([Greek: engizei moi] and [Greek: to stomati auton, kai]) are not recognized by them: in which peculiarity they are countenanced by DLT^{c}, two cursive copies, and the following versions:—Old Latin except f, Vulgate, Curetonian, Lewis, Peshitto, and Bohairic, (Cod. A, the Sahidic and Gothic versions, being imperfect here.) To this evidence, Tischendorf adds a phalanx of Fathers:—Clemens Romanus (A.D. 70), Ptolemaeus the Gnostic (A.D. 150), Clemens Alexandrinus (A.D. 190), Origen in three places (A.D. 210), Eusebius (A.D. 325), Basil, Cyril of Alexandria, Chrysostom: and Alford supplies also Justin Martyr (A.D. 150). The testimony of Didymus (A.D. 350), which has been hitherto overlooked, is express. Tertullian, Cyprian, Hilary, are naturally found to follow the Latin copies. Such a weight of evidence may not unreasonably inspire Dr. Tregelles with an exceeding amount of confidence. Accordingly he declares 'that this one passage might be relied upon as an important proof that it is the few MSS. and not the many which accord with ancient testimony.' Availing himself of Dr. Scrivener's admission of 'the possibility that the disputed words in the great bulk of the MSS. were inserted from the Septuagint of Isaiah xxix. 13[285],' Dr. Tregelles insists 'that on every true principle of textual criticism, the words must be regarded as an amplification borrowed from the Prophet. This naturally explains their introduction,' (he adds); 'and when once they had gained a footing in the text, it is certain that they would be multiplied by copyists, who almost always preferred to make passages as full and complete as possible' (p. 139). Dr. Tregelles therefore relies upon this one passage,—not so much as a 'proof that it is the few MSS. and not the many which accord with ancient testimony';—for one instance cannot possibly prove that; and that is after all beside the real question;—but, as a proof that we are to regard the text of Codd. B[Symbol: Aleph] in this place as genuine, and the text of all the other Codexes in the world as corrupt.

The reader has now the hypothesis fully before him by which from the days of Griesbach it has been proposed to account for the discrepancy between 'the few copies' on the one hand, and the whole torrent of manuscript evidence on the other.

Now, as I am writing a book on the principles of Textual Criticism, I must be allowed to set my reader on his guard against all such unsupported dicta as the preceding, though enforced with emphasis and recommended by a deservedly respected name. I venture to think that the exact reverse will be found to be a vast deal nearer the truth: viz. that undoubtedly spurious readings, although they may at one time or other have succeeded in obtaining a footing in MSS., and to some extent may be observed even to have propagated themselves, are yet discovered to die out speedily; seldom indeed to leave any considerable number of descendants. There has always in fact been a process of elimination going on, as well as of self-propagation: a corrective force at work, as well as one of deterioration. How else are we to account for the utter disappearance of the many monstra potius quam variae lectiones which the ancients nevertheless insist were prevalent in their times? It is enough to appeal to a single place in Jerome, in illustration of what I have been saying[286]. To return however from this digression.

We are invited then to believe,—for it is well to know at the outset exactly what is required of us,—that from the fifth century downwards every extant copy of the Gospels except five (DLT^{c}, 33, 124) exhibits a text arbitrarily interpolated in order to bring it into conformity with the Greek version of Isa. xxix. 13. On this wild hypothesis I have the following observations to make:—

1. It is altogether unaccountable, if this be indeed a true account of the matter, how it has come to pass that in no single MS. in the world, so far as I am aware, has this conformity been successfully achieved: for whereas the Septuagintal reading is [Greek: engizei moi ho laos outos EN to stomati AUTOU, kai EN tois cheilesin AUTON TIMOSI me],—the Evangelical Text is observed to differ therefrom in no less than six particulars.

2. Further,—If there really did exist this strange determination on the part of the ancients in general to assimilate the text of St. Matthew to the text of Isaiah, how does it happen that not one of them ever conceived the like design in respect of the parallel place in St. Mark?

3. It naturally follows to inquire,—Why are we to suspect the mass of MSS. of having experienced such wholesale depravation in respect of the text of St. Matthew in this place, while yet we recognize in them such a marked constancy to their own peculiar type; which however, as already explained, is not the text of Isaiah?

4. Further,—I discover in this place a minute illustration of the general fidelity of the ancient copyists: for whereas in St. Matthew it is invariably [Greek: ho laos outos], I observe that in the copies of St. Mark,—except to be sure in (a) Codd. B and D, (b) copies of the Old Latin, (c) the Vulgate, and (d) the Peshitto (all of which are confessedly corrupt in this particular,)—it is invariably [Greek: outos ho laos]. But now,—Is it reasonable that the very copies which have been in this way convicted of licentiousness in respect of St. Mark vii. 6 should be permitted to dictate to us against the great heap of copies in respect of their exhibition of St. Matt. xv. 8?

And yet, if the discrepancy between Codd. B and [Symbol: Aleph] and the great bulk of the copies in this place did not originate in the way insisted on by the critics, how is it to be accounted for? Now, on ordinary occasions, we do not feel ourselves called upon to institute any such inquiry,—as indeed very seldom would it be practicable to do. Unbounded licence of transcription, flagrant carelessness, arbitrary interpolations, omissions without number, disfigure those two ancient MSS. in every page. We seldom trouble ourselves to inquire into the history of their obliquities. But the case is of course materially changed when so many of the oldest of the Fathers and all the oldest Versions seem to be at one with Codexes B and [Symbol: Aleph]. Let then the student favour me with his undivided attention for a few moments, and I will explain to him how the misapprehension of Griesbach, Tischendorf, Tregelles and the rest, has arisen. About the MSS. and the Versions these critics are sufficiently accurate: but they have fatally misapprehended the import of the Patristic evidence; as I proceed to explain.

The established Septuagintal rendering of Isa. xxix. 13 in the Apostolic age proves to have been this,—[Greek: Engizei moi ho laos outos tois cheilesin auton timosi me]: the words [Greek: en to stomati auton, kai en] being omitted. This is certain. Justin Martyr[287] and Cyril of Alexandria in two places[288] so quote the passage. Procopius Gazaeus in his Commentary on Origen's Hexapla of Isaiah says expressly that the six words in question were introduced into the text of the Septuagint by Aquila, Symmachus, and Theodotion. Accordingly they are often observed to be absent from MSS.[289] They are not found, for example, in the Codex Alexandrinus.

But the asyndeton resulting from the suppression of these words was felt to be intolerable. In fact, without a colon point between [Greek: outos] and [Greek: tois], the result is without meaning. When once the complementary words have been withdrawn, [Greek: engizei moi] at the beginning of the sentence is worse than superfluous. It fatally encumbers the sense. To drop those two words, after the example of the parallel place in St. Mark's Gospel, became thus an obvious proceeding. Accordingly the author of the (so-called) second Epistle of Clemens Romanus (Sec. 3), professing to quote the place in the prophet Isaiah, exhibits it thus,—[Greek: Ho laos outos tois cheilesi me tima]. Clemens Alexandrinus certainly does the same thing on at least two occasions[290]. So does Chrysostom[291]. So does Theodoret[292].

Two facts have thus emerged, which entirely change the aspect of the problem: the first, (a) That the words [Greek: en to stomati auton, kai en] were anciently absent from the Septuagintal rendering of Isaiah xxix. 13: the second, (b) that the place of Isaiah was freely quoted by the ancients without the initial words [Greek: engizei moi].

And after this discovery will any one be so perverse as to deny that on the contrary it must needs be Codexes B and [Symbol: Aleph], and not the great bulk of the MSS., which exhibit a text corrupted by the influence of the Septuagint rendering of Isaiah xxix. 13? The precise extent to which the assimilating influence of the parallel place in St. Mark's Gospel has been felt by the copyists, I presume not to determine. The essential point is that the omission from St. Matthew xv. 8 of the words [Greek: To stomati auton, kai], is certainly due in the first instance to the ascertained Septuagint omission of those very words in Isaiah xxix. 13.

But that the text of St. Mark vii. 6 has exercised an assimilating influence on the quotation from Isaiah is demonstrable. For there can be no doubt that Isaiah's phrase (retained by St. Matthew) is [Greek: ho laos outos],—St. Mark's [Greek: outos ho laos]. And yet, when Clemens Romanus quotes Isaiah, he begins—[Greek: outos ho laos][293]; and so twice does Theodoret[294].

The reader is now in a position to judge how much attention is due to Dr. Tregelles' dictum 'that this one passage may be relied upon' in support of the peculiar views he advocates: as well as to his confident claim that the fuller text which is found in ninety-nine MSS. out of a hundred 'must be regarded as an amplification borrowed from the prophet.' It has been shewn in answer to the learned critic that in the ancient Greek text of the prophet the 'amplification' he speaks of did not exist: it was the abbreviated text which was found there. So that the very converse of the phenomenon he supposes has taken place. Freely accepting his hypothesis that we have here a process of assimilation, occasioned by the Septuagintal text of Isaiah, we differ from him only as to the direction in which that process has manifested itself. He assumes that the bulk of the MSS. have been conformed to the generally received reading of Isaiah xxix. 13. But it has been shewn that, on the contrary, it is the two oldest MSS. which have experienced assimilation. Their prototypes were depraved in this way at an exceedingly remote period.

To state this matter somewhat differently.—In all the extant uncials but five, and in almost every known cursive copy of the Gospels, the words [Greek: to stomati auton, kai] are found to belong to St. Matt. xv. 8. How is the presence of those words to be accounted for? The reply is obvious:—By the fact that they must have existed in the original autograph of the Evangelist. Such however is not the reply of Griesbach and his followers. They insist that beyond all doubt those words must have been imported into the Gospel from Isaiah xxix. But I have shewn that this is impossible; because, at the time spoken of, the words in question had no place in the Greek text of the prophet. And this discovery exactly reverses the problem, and brings out the directly opposite result. For now we discover that we have rather to inquire how is the absence of the words in question from those few MSS. out of the mass to be accounted for? The two oldest Codexes are convicted of exhibiting a text which has been corrupted by the influence of the oldest Septuagint reading of Isaiah xxix. 13.

I freely admit that it is in a high degree remarkable that five ancient Versions, and all the following early writers,—Ptolemaeus[295], Clemens Alexandrinus[296], Origen[297], Didymus[298], Cyril[299], Chrysostom[300], and possibly three others of like antiquity[301],—should all quote St. Matthew in this place from a faulty text. But this does but prove at how extremely remote a period the corruption must have begun. It probably dates from the first century. Especially does it seem to shew how distrustful we should be of our oldest authorities when, as here, they are plainly at variance with the whole torrent of manuscript authority. This is indeed no ordinary case. There are elements of distrust here, such as are not commonly encountered.

Sec. 6.

What I have been saying is aptly illustrated by a place in our Lord's Sermon on the Mount: viz. St. Matt. v. 44; which in almost every MS. in existence stands as follows:

(1) [Greek: agapate tous echthrous humon], (2) [Greek: eulogeite tous kataromenous humas], (3) [Greek: kalos poieite tois misousin[302] humas], (4) [Greek: kai proseuchesthe huper ton epereazonton humas], (5) [Greek: kai diokonton hymas][303].

On the other hand, it is not to be denied that there exists an appreciable body of evidence for exhibiting the passage in a shorter form. The fact that Origen six times[304] reads the place thus:

[Greek: agapate tous echthrous humon, kai proseuchesthe huper ton diokonton humas].

(which amounts to a rejection of the second, third, and fourth clauses;)—and that he is supported therein by B[Symbol: Aleph], (besides a few cursives) the Curetonian, the Lewis, several Old Latin MSS., and the Bohairic[305], seems to critics of a certain school a circumstance fatal to the credit of those clauses. They are aware that Cyprian[306], and they are welcome to the information that Tertullian[307] once and Theodoret once[308] [besides Irenaeus[309], Eusebius[310], and Gregory of Nyssa[311]] exhibit the place in the same way. So does the author of the Dialogus contra Marcionitas[312],—whom however I take to be Origen. Griesbach, on far slenderer evidence, was for obelizing all the three clauses. But Lachmann, Tregelles, Tischendorf and the Revisers reject them entirely. I am persuaded that they are grievously mistaken in so doing, and that the received text represents what St. Matthew actually wrote. It is the text of all the uncials but two, of all the cursives but six or seven; and this alone ought to be decisive. But it is besides the reading of the Peshitto, the Harkleian, and the Gothic; as well as of three copies of the Old Latin.

Let us however inquire more curiously for the evidence of Versions and Fathers on this subject; remembering that the point in dispute is nothing else but the genuineness of clauses 2, 3, 4. And here, at starting, we make the notable discovery that Origen, whose practice was relied on for retaining none but the first and the fifth clauses,—himself twice[313] quotes the first clause in connexion with the fourth: while Theodoret, on two occasions[314], connects with clause 1 what he evidently means for clause 2; and Tertullian once if not twice connects closely clauses 1, 2; and once, clauses 1, 2, 5[315]. From which it is plain that neither Origen nor Theodoret, least of all Tertullian, can be held to disallow the clauses in question. They recognize them on the contrary, which is simply a fatal circumstance, and effectively disposes of their supposed hostile evidence.

But in fact the Western Church yields unfaltering testimony. Besides the three copies of the Old Latin which exhibit all the five clauses, the Vulgate retains the first, third, fifth and fourth. Augustine[316] quotes consecutively clauses 1, 3, 5: Ambrose[317] clauses 1, 3, 4, 5—1, 4, 5: Hilary[318], clauses 1, 4, 5, and (apparently) 2, 4, 5: Lucifer[319], clauses 1, 2, 3 (apparently), 5: pseudo-Epiphanius[320] connects clauses 1, 3,—1, 3, 5: and Pacian[321], clauses 5, 2. Next we have to ascertain what is the testimony of the Greek Fathers.

And first we turn to Chrysostom[322] who (besides quoting the fourth clause from St. Matthew's Gospel by itself five times) quotes consecutively clauses 1, 3—iii. 167; 1, 4—iv. 619; 2, 4—v. 436; 4, 3—ii. 340, v. 56, xii. 654; 4, 5—ii. 258, iii. 341; 1, 2, 4—iv. 267; 1, 3, 4, 5—xii. 425; thus recognizing them all.

Gregory Nyss.[323] quotes connectedly clauses 3, 4, 5.

Eusebius[324], clauses 4, 5—2, 4, 5—1, 3, 4, 5.

The Apostolic Constitutions[325] (third century), clauses 1, 3, 4, 5 (having immediately before quoted clause 2,)—also clauses 2, 4, 1.

Clemens Alex.[326] (A.D. 192), clauses 1, 2, 4.

Athenagoras[327] (A.D. 177), clauses 1, 2, 5.

Theophilus[328] (A.D. 168), clauses 1, 4.

While Justin M.[329] (A.D. 140) having paraphrased clause 1, connects therewith clauses 2 and 4.

And Polycarp[330] (A.D. 108) apparently connects clauses 4 and 5.

Didache[331] (A.D. 100?) quotes 2, 4, 5 and combines 1 and 3 (pp. 5, 6).

In the face of all this evidence, no one it is presumed will any more be found to dispute the genuineness of the generally received reading in St. Matt. v. 44. All must see that if the text familiarly known in the age immediately after that of the Apostles had been indeed the bald, curt thing which the critics imagine, viz.

[Greek: agapate tous echthrous humon, kai proseuchesthe huper ton diokonton humas,—]

by no possibility could the men of that age in referring to St. Matt. v. 44 have freely mentioned 'blessing those who curse,—doing good to those who hate,—and praying for those who despitefully use.' Since there are but two alternative readings of the passage,—one longer, one briefer,—every clear acknowledgement of a single disputed clause in the larger reading necessarily carries with it all the rest.

This result of 'comparative criticism' is therefore respectfully recommended to the notice of the learned. If it be not decisive of the point at issue to find such a torrent of primitive testimony at one with the bulk of the Uncials and Cursives extant, it is clear that there can be no Science of Textual Criticism. The Law of Evidence must be held to be inoperative in this subject-matter. Nothing deserving of the name of 'proof' will ever be attainable in this department of investigation.

But if men admit that the ordinarily received text of St. Matt. v. 44 has been clearly established, then let the legitimate results of the foregoing discussion be loyally recognized. The unique value of Manuscripts in declaring the exact text of Scripture—the conspicuous inadequacy of Patristic evidence by themselves,—have been made apparent: and yet it has been shewn that Patristic quotations are abundantly sufficient for their proper purpose,—which is, to enable us to decide between conflicting readings. One more indication has been obtained of the corruptness of the text which Origen employed,— concerning which he is so strangely communicative,—and of which B[Symbol: Aleph] are the chief surviving examples; and the probability has been strengthened that when these are the sole, or even the principal witnesses, for any particular reading, that reading will prove to be corrupt.

Mill was of opinion, (and of course his opinion finds favour with Griesbach, Tischendorf, and the rest,) that these three clauses have been imported hither from St. Luke vi. 27, 28. But, besides that this is mere unsupported conjecture, how comes it then to pass that the order of the second and third clauses in St. Matthew's Gospel is the reverse of the order in St. Luke's? No. I believe that there has been excision here: for I hold with Griesbach that it cannot have been the result of accident[332].

[I take this opportunity to reply to a reviewer in the Guardian newspaper, who thought that he had reduced the authorities quoted from before A.D. 400 on page 103 of The Traditional Text to two on our side against seven, or rather six[333], on the other. Let me first say that on this perilous field I am not surprised at being obliged to re-judge or withdraw some authorities. I admit that in the middle of a long catena of passages, I did not lay sufficient stress, as I now find, upon the parallel passage in St. Luke vi. 27, 28. After fresh examination, I withdraw entirely Clemens Alex., Paed. i. 8,—Philo of Carpasus, I. 7,—Ambrose, De Abrahamo ii. 30, Ps. cxviii. 12. 51, and the two referred to Athanasius. Also I do not quote Origen, Cels. viii. 41,—Eusebius in Ps. iii.,—Apost. Const. vii. 4,—Greg. Nyss., In S. Stephanum, because they may be regarded as doubtful, although for reasons which I proceed to give they appear to witness in favour of our contention. It is necessary to add some remarks before dealing with the rest of the passages.]

[1. It must be borne in mind, that this is a question both negative and positive:—negative on the side of our opponents, with all the difficulties involved in establishing a negative conclusion as to the non-existence in St. Matthew's Gospel of clauses 2, 3, and 5,—and positive for us, in the establishment of those clauses as part of the genuine text in the passage which we are considering. If we can so establish the clauses, or indeed any one of them, the case against us fails: but unless we can establish all, we have not proved everything that we seek to demonstrate. Our first object is to make the adverse position untenable: when we have done that, we fortify our own. Therefore both the Dean and myself have drawn attention to the fact that our authorities are summoned as witnesses to the early existence in each case of 'some of the clauses,' if they do not depose to all of them. We are quite aware of the reply: but we have with us the advantage of positive as against negative evidence. This advantage especially rules in such an instance as the present, because alien circumstances govern the quotation, and regulate particularly the length of it. Such quotation is always liable to shortening, whether by leaving out intermediate clauses, or by sudden curtailment in the midst of the passage. Therefore, actual citation of separate clauses, being undesigned and fortuitous, is much more valuable than omission arising from what cause soever.]

[2. The reviewer says that 'all four clauses are read by both texts,' i.e. in St. Matthew and St. Luke, and appears to have been unaware as regards the present purpose of the existence of the fifth clause, or half-clause, in St. Matthew. Yet the words—[Greek: huper ... ton diokonton humas] are a very label, telling incontestibly the origin of many of the quotations. Sentences so distinguished with St. Matthew's label cannot have come from St. Luke's Gospel. The reviewer has often gone wrong here. The [Greek: huper]—instead of the [Greek: peri] after [Symbol: Aleph]BL[Symbol: Xi] in St. Luke—should be to our opponents a sign betraying the origin, though when it stands by itself—as in Eusebius, In Ps. iii.—I do not press the passage.]

[3. Nor again does the reviewer seem to have noticed the effects of the context in shewing to which source a quotation is to be referred. It is a common custom for Fathers to quote v. 45 in St. Matthew, which is hardly conceivable if they had St. Luke vi. 27, 28 before them, or even if they were quoting from memory. Other points in the context of greater or less importance are often found in the sentence or sentences preceding or following the words quoted, and are decisive of the reference.]

[The references as corrected are given in the note[334]. It will be seen by any one who compares the verifications with the reviewer's list, how his failure to observe the points just explained has led him astray. The effect upon the list given in The Traditional Text will be that before the era of St. Chrysostom twenty-five testimonies are given in favour of the Traditional Text of St. Matt. v. 44, and adding Tertullian from the Dean nine against it. And the totals on page 102, lines 2 and 3 will be 522 and 171 respectively.]

Sec. 7.

Especially have we need to be on our guard against conniving at the ejection of short clauses consisting of from twelve to fourteen letters,—which proves to have been the exact length of a line in the earliest copies. When such omissions leave the sense manifestly imperfect, no evil consequence can result. Critics then either take no notice of the circumstance, or simply remark in passing that the omission has been the result of accident. In this way, [[Greek: hoi pateres auton], though it is omitted by Cod. B in St. Luke vi. 26, is retained by all the Editors: and the strange reading of Cod. [Symbol: Aleph] in St. John vi. 55, omitting two lines, was corrected on the manuscript in the seventh century, and has met with no assent in modern times].

[Greek: EGAR] [Greek: SARXMOUALETHOS] [[Greek: ESTIBROSISKAI] [Greek: TOAIMAMOUALETHOS]] [Greek: ESTIPOSIS]

But when, notwithstanding the omission of two or three words, the sense of the context remains unimpaired,—the clause being of independent signification,—then great danger arises lest an attempt should be made through the officiousness of modern Criticism to defraud the Church of a part of her inheritance. Thus [[Greek: kai hoi syn auto] (St. Luke viii. 45) is omitted by Westcott and Hort, and is placed in the margin by the Revisers and included in brackets by Tregelles as if the words were of doubtful authority, solely because some scribe omitted a line and was followed by B, a few cursives, the Sahidic, Curetonian, Lewis, and Jerusalem Versions].

When indeed the omission dates from an exceedingly remote period; took place, I mean, in the third, or more likely still in the second century; then the fate of such omitted words may be predicted with certainty. Their doom is sealed. Every copy made from that defective original of necessity reproduced the defects of its prototype: and if (as often happens) some of those copies have descended to our times, they become quoted henceforward as if they were independent witnesses[335]. Nor is this all. Let the taint have been communicated to certain copies of the Old Latin, and we find ourselves confronted with formidable because very venerable foes. And according to the recently approved method of editing the New Testament, the clause is allowed no quarter. It is declared without hesitation to be a spurious accretion to the Text. Take, as an instance of this, the following passage in St. Luke xii. 39. 'If' (says our Lord) 'the master of the house had known in what hour

[Greek: OKLEPTES] [Greek: ERCHETAI] [[Greek: EGREGOR] [Greek: ESENKAI]] [Greek: OUKANA] [Greek: PHEKEN]

his house to be broken through.' Here, the clause within brackets, which has fallen out for an obvious reason, does not appear in Codd. [Symbol: Aleph] and D. But the omission did not begin with [Symbol: Aleph]. Two copies of the Old Latin are also without the words [Greek: egregoresen kai],—which are wanting besides in Cureton's Syriac. Tischendorf accordingly omits them. And yet, who sees not that such an amount of evidence as this is wholly insufficient to warrant the ejection of the clause as spurious? What is the 'Science' worth which cannot preserve to the body a healthy limb like this?

[The instances of omission which have now been examined at some length must by no means be regarded as the only specimens of this class of corrupt passages[336]. Many more will occur to the minds of the readers of the present volume and of the earlier volume of this work. In fact, omissions are much more common than Additions, or Transpositions, or Substitutions: and this fact, that omissions, or what seem to be omissions, are apparently so common,—to say nothing of the very strong evidence wherewith they are attested—when taken in conjunction with the natural tendency of copyists to omit words and passages, cannot but confirm the general soundness of the position. How indeed can it possibly be more true to the infirmities of copyists, to the verdict of evidence on the several passages, and to the origin of the New Testament in the infancy of the Church and amidst associations which were not literary, to suppose that a terse production was first produced and afterwards was amplified in a later age with a view to 'lucidity and completeness[337],' rather than that words and clauses and sentences were omitted upon definitely understood principles in a small class of documents by careless or ignorant or prejudiced scribes? The reply to this question must now be left for candid and thoughtful students to determine.]

FOOTNOTES:

[258] It will be observed that these are empirical, not logical, classes. Omissions are found in many of the rest.

[259] Last Twelve Verses of St. Mark's Gospel, chapter v. and Appendix B.

[260] See Dr. Gwynn's remarks in Appendix VII of The Traditional Text, pp. 298-301.

[261] The Revision Revised, pp. 42-45, 422-424: Traditional Text, p. 109, where thirty-eight testimonies are quoted before 400 A.D.

[262] The expression of Jerome, that almost all the Greek MSS. omit this passage, is only a translation of Eusebius. It cannot express his own opinion, for he admitted the twelve verses into the Vulgate, and quoted parts of them twice, i.e. ver. 9, ii. 744-5, ver. 14, i. 327 c.

[263] Dr. Dobbin has calculated 330 omissions in St. Matthew, 365 in St. Mark, 439 in St Luke, 357 in St. John, 384 in the Acts, and 681 in the Epistles—3,556 in all as far as Heb. ix. 14, where it terminates. Dublin University Magazine, 1859, p. 620.

[264] Such as in Cod. D after St. Luke vi. 4. 'On the same day He beheld a certain man working on the sabbath, and said unto him, "Man, blessed art thou if thou knowest what thou doest; but if thou knowest not, thou art cursed and a transgressor of the law"' (Scrivener's translation, Introduction, p. 8). So also a longer interpolation from the Curetonian after St. Matt. xx. 28. These are condemned by internal evidence as well as external.

[265] [Greek: kai ho peson epi ton lithon touton synthlasthesetai; eph' on d' an pese, likmesei auton].

[266] iv. 25 d, 343 d.—What proves these two quotations to be from St. Matt. xxi. 44, and not from St. Luke xx. 18, is, that they alike exhibit expressions which are peculiar to the earlier Gospel. The first is introduced by the formula [Greek: oudepote anegnote] (ver. 42: comp. Orig. ii. 794 c), and both exhibit the expression [Greek: epi ton lithon touton] (ver. 44), not [Greek: ep' ekeinon ton lithon]. Vainly is it urged on the opposite side, that [Greek: pas ho peson] belongs to St. Luke,—whereas [Greek: kai ho peson] is the phrase found in St. Matthew's Gospel. Chrysostom (vii. 672) writes [Greek: pas ho pipton] while professing to quote from St. Matthew; and the author of Cureton's Syriac, who had this reading in his original, does the same.

[267] P. 193.

[268] P. 11.

[269] vii. 672 a [freely quoted as Greg. Naz. in the Catena of Nicetas, p. 669] xii. 27 d.

[270] Ap. Mai, ii. 401 dis.

[271] Ap. Chrys. vi. 171 c.

[272] vii. 171 d.

[273] iii^{2}. 86, 245: v. 500 e, 598 d.

[274] 682-3 (Massuet 277).

[275] iii. 786.

[276] Theoph. 235-6 (= Mai, iv. 122).

[277] ii. 660 a, b, c.

[278] 'Praeterit et Lucifer.'

[279] Ap. Galland. vi. 191 d.

[280] Ibid. vii. 20 c.

[281] Ibid. ix. 768 a.

[282] [I am unable to find any place in the Dean's writings where he has made this explanation. The following note, however, is appended here]:—

With verse 43, the long lesson for the Monday in Holy-week (ver. 18-43) comes to an end.

Verse 44 has a number all to itself (in other words, is sect. 265) in the fifth of the Syrian Canons,—which contains whatever is found exclusively in St. Matthew and St. Luke.

[283] 'Omnino ex Lc. assumpta videntur.'

[284] The section in St. Matthew is numbered 265,—in St. Luke, 274: both being referred to Canon V, in which St. Matthew and St. Luke are exclusively compared.

[285] Vol. i. 13.

[286] Letter to Pope Damasus. See my book on St. Mark, p. 28.

[287] Dial. Sec. 78, ad fin. (p. 272).

[288] Opp. ii. 215 a: v. part ii. 118 c.

[289] See Holmes and Parsons' ed. of the LXX,—vol. iv. in loc.

[290] Opp. pp. 143 and 206. P. 577 is allusive only.

[291] Opp. vii. 158 c: ix. 638 b.

[292] Opp. ii. 1345: iii. 763-4.

[293] Sec. xv:—on which his learned editor (Bp. Jacobson) pertinently remarks,—'Hunc locum Prophetae Clemens exhibuisset sicut a Christo laudatam, S. Marc. vii. 6, si pro [Greek: apestin] dedisset [Greek: apechei].'

[294] Opp. i. 1502: iii. 1114.

[295] Ap. Epiphanium, Opp. i. 218 d.

[296] Opp. p. 461.

[297] Opp. iii. 492 (a remarkable place): ii. 723: iv. 121.

[298] De Trinitate, p. 242.

[299] Opp. ii. 413 b. [Observe how this evidence leads us to Alexandria.]

[300] Opp. vii. 522 d. The other place, ix. 638 b, is uncertain.

[301] It is uncertain whether Eusebius and Basil quote St. Matthew or Isaiah: but a contemporary of Chrysostom certainly quotes the Gospel,—Chrys. Opp. vi. 425 d (cf. p. 417, line 10).

[302] But Eus.^{Es 589} [Greek: tous m.]

[303] I have numbered the clauses for convenience.—It will perhaps facilitate the study of this place, if (on my own responsibility) I subjoin a representation of the same words in Latin:—

(1) Diligite inimicos vestros, (2) benedicite maledicentes vos, (3) benefacite odientibus vos, (4) et orate pro calumniantibus vos, (5) et persequentibus vos.

[304] Opp. iv. 324 bis, 329 bis, 351. Gall. xiv. App. 106.

[305] 'A large majority, all but five, omit it. Some add it in the margin.' Traditional Text, p. 149.

[306] Opp. p. 79, cf. 146.

[307] Scap. c. 1.

[308] Opp. iv. 946.

[309] Haer. III. xviii. 5.

[310] Dem. Evan. xiii. 7.

[311] In Bapt. Christ.

[312] Orig. Opp. i. 812.

[313] Opp. i. 768: iv. 353.

[314] Opp. i. 827: ii. 399.

[315] Spect. c. 16: (Anim. c. 35): Pat. c. 6.

[316] [In Ep. Joh. IV. Tract, ix. 3 (1, 3 (ver. 45 &c.)); In Ps. cxxxviii. 37 (1, 3); Serm. XV. 8 (1, 3, 5); Serm. LXII. in loc. (1, 3, 4, 5).]

[317] In Ps. xxxviii. 2.

[318] Opp. pp. 303, 297.

[319] Pro S. Athanas. ii.

[320] Ps. cxviii. 10. 16; 9. 9.

[321] Ep. ii.

[322] Opp. iii. 167: iv. 619: v. 436:—ii. 340: v. 56: xii. 654:—ii. 258: iii. 41:—iv. 267: xii. 425.

[323] Opp. iii. 379.

[324] Praep. 654: Ps. 137, 699: Es. 589.

[325] Pp. 3. 198.

[326] Opp. p. 605 and 307.

[327] Leg. pro Christian. 11.

[328] Ad Autolycum, iii. 14.

[329] Opp. i. 40.

[330] Ad Philipp. c. 12.

[331] Sec. 1.

[332] Theodoret once (iv. 946) gives the verse as Tischendorf gives it: but on two other occasions (i. 827: ii. 399) the same Theodoret exhibits the second member of the sentence thus,—[Greek: eulogeite tous diokontas humas] (so pseud.-Athan. ii. 95), which shews how little stress is to be laid on such evidence as the first-named place furnishes.

Origen also (iv. 324 bis, 329 bis, 351) repeatedly gives the place as Tischendorf gives it—but on one occasion, which it will be observed is fatal to his evidence (i. 768), he gives the second member thus,—iv. 353:

[Greek: kai proseuchesthe huper ton epereazonton humas].... 1. 4.

Next observe how Clemens Al. (605) handles the same place:—

[Greek: agapate tous echthrous humon, eulogeite tous kataromenous humas, kai proseuchesthe huper ton epereazynton humin, kai ta homoia.]... 1, 2, 4.—3, 5.

Justin M. (i. 40) quoting the same place from memory (and with exceeding licence), yet is observed to recognize in part both the clauses which labour under suspicion:... 1, 2, 4.—3, 5.

[Greek: euchesthe huper ton echthron humon kai agapate tous misountas humas], which roughly represents [Greek: kai eulogeite tous kataromenous humin kai euchesthe huper ton epereazonton humas].

The clause which hitherto lacks support is that which regards [Greek: tous misountas humas]. But the required help is supplied by Irenaeus (i. 521), who (loosely enough) quotes the place thus,—

Diligite inimicos vestros, et orate pro eis, qui vos oderunt. ... 1 (made up of 3, 4).—2, 5.

And yet more by the most venerable witness of all, Polycarp, who writes:—ad Philipp. c. 12:—

Orate pro persequentibus et odientibus vos.... 4, 5.—1, 2, 3.

I have examined [Didache] Justin, Irenaeus, Eusebius, Hippolytus, Cyril Al., Greg. Naz., Basil, Athan., Didymus, Cyril Hier., Chrys., Greg. Nyss., Epiph., Theod., Clemens.

And the following are the results:—

Didache. [Greek: Eulogeite tous kataromenous humin, kai proseuchesthe huper ton echthron humon, nesteuete huper ton diokonton humas ... humeis de agapate tous misountas humas].... 2, 3, 4, 5.

Aphraates, Dem. ii. The Latin Translation runs:—Diligite inimicos vestros, benedicite ei qui vobis maledicit, orate pro eis qui vos vexunt et persequuntur.

Eusebius Prae 654.... 2, 4, 5, omitting 1, 3.

Eusebius Ps 699.... 4, 5, omitting 1, 2, 3.

Eusebius Es 589.... 1, 3, 4, 5, omitting 2.

Clemens Al. 605.... 1, 2, 4, omitting 3, 5.

Greg. Nyss. iii. 379.... 3, 4, 5, omitting 1, 2.

Vulg. Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos.... 1, 3, 5, 4, omitting 2.

Hilary, 297. Benedicite qui vos persequuntur, et orate pro calumniantibus vos ac persequentibus vos.... 2, 4, 5, omitting the first and third.

Hilary, 303. Diligite inimicos vestros, et orate pro calumniantibus vos ac persequentibus vos.... 1, 4, 5, omitting the second and third. Cf. 128.

Cyprian, 79 (cf. 146). Diligite inimicos vestros, et orate pro his qui vos persequuntur.... 1, 5, omitting 2, 3, 4.

Tertullian. Diligite (enim) inimicos vestros, (inquit,) et orate pro maledicentibus vos—which apparently is meant for a quotation of 1, 2. ... 1, 2, omitting 3, 4, 5.

Tertullian. Diligite (enim) inimicos vestros, (inquit,) et maledicentibus benedicite, et orate pro persecutoribus vestris—which is a quotation of 1, 2, 5. ... 1, 2, 5, omitting 3, 4.

Tertullian. Diligere inimicos, et orare pro eis qui vos persequuntur. ... 1, 5, omitting 2, 3, 4.

Tertullian. Inimicos diligi, maledicentes benedici.... 1, 2, omitting 3, 4, 5.

Ambrose. Diligite inimicos vestros benefacite iis qui oderunt vos: orate pro calumniantibus et persequentibus vos.... 1, 3, 4, 5, omitting 2.

Ambrose. Diligite inimicos vestros, orate pro calumniantibus et persequentibus vos.... 1, 4, 5, omitting 2, 3.

Augustine. Diligite inimicos vestros benefacite his qui vos oderunt: et orate pro eis qui vos persequuntur.... 1, 3, 5, omitting 2, 4.

'Benedicite qui vos persequuntur, et orate pro calumniantibus vos ac persequentibus vos.' Hilary, 297.

Cyril Al. twice (i. 270: ii. 807) quotes the place thus,—

[Greek: eu poieite tous echthrous humon, kai proseuchesthe huper ton epereazonton humas.]

Chrys. (iii. 355) says

[Greek: autos gar eipen, euchesthe huper ton echthron] [[Greek: humon]]

and repeats the quotation at iii. 340 and xii. 453.

So Tertull. (Apol. c. 31), pro inimicis deum orare, et persecutoribus nostris bone precari.... 1, 5.

If the lost Greek of Irenaeus (i. 521) were recovered, we should probably find

[Greek: agapate tous echthrous humon, kai proseuchesthe huper ton misounton humas]:

and of Polycarp (ad Philipp. c. 12),

[Greek: proseuchesthe huper ton diokonton kai misounton humas].

[333] Dialogus Adamantii is not adducible within my limits, because 'it is in all probability the production of a later age.' My number was eight.

[334] Observe that 5 = [Greek: huper ... ton diokonton].

For—

Didache (Sec. 1), 2 (3), 3 (2), 4, 5.

Polycarp (xii), 3 (2), 5.

Justin Martyr, Apol. i. 15, 3 (2), 2 (3), 4 (4), 5? [Greek: huper ton echthron] (=[Greek: diokonton]?), but the passage more like St. Luke, the context more like St. Matt., ver. 45.

Athenagoras (Leg. pro Christian. 11), 1, 2 (3). 5. ver. 45.

Tertullian (De Patient, vi), 1, 2 (3), 5, pt. ver. 45. Add Apol. c. 31. 1, 5.

Theophilus Ant. (Ad Autolycum iii. 14), 1, 4 (4), [Greek: hyper] and ver. 46.

Clemens Alex. (Strom, iv. 14), 1, 2 (3), 4 (4), pt. ver. 45; (Strom, vii. 14), favours St. Matt.

Origen (De Orat. i), 1, 4 (4), [Greek: huper] and in the middle of two quotations from St. Matthew; (Cels. viii. 45), 1, 4 (4) [Greek: huper] and all ver. 45.

Eusebius (Praep. Evan. xiii. 7), 2 (3), 4 (4), 5, all ver. 45; (Comment, in Is. 66), 1, 3 (2), 4 (4), 5, also ver. 45; (In Ps. cviii), 4, 5.

Apost. Const, (i. 2), 1, 3 (2), 4 (4), 5, [Greek: huper] and ver. 45.

Greg. Naz. (Orat. iv. 124), 2 (3), 4 (4), 5, [Greek: hupereuchesthai].

Greg. Nyss. (In Bapt. Christi), 3 (2), 4 (4), 5, [Greek: huper], ver. 45.

Lucifer (Pro S. Athan. ii) omits 4 (4), but quotes ver. 44 ... end of chapter.

Pacianus (Epist. ii), 2 (3), 5.

Hilary (Tract, in Ps. cxviii. 9. 9), 2 (3), 4 (4), 5; (ibid. 10. 16), 1, 4 (4), 5. (The reviewer omits 'ac persequentibus vos' in both cases.)

Ambrose (In Ps. xxxviii. 2), 1, 3, 4, 5; (In Ps. xxxviii. 10), 1, 4 (4), 5.

Aphraates (Dem. ii), 1, 2 (3), 4 (4), 5, [Greek: ethnikoi].

Apocryphal Acts of the Apostles (p. 89), 2 (3), 3 (2), 4 (4), ver. 45.

Number = 25.

[335] See Traditional Text, p. 55.

[336] For one of the two most important omissions in the New Testament, viz. the Pericope de Adultera, see Appendix I. See also Appendix II.

[337] Westcott and Hort, Introduction, p. 134.



CHAPTER XI.

CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.

V. Transposition, VI. Substitution, and VII. Addition.

Sec. 1.

One of the most prolific sources of Corrupt Readings, is Transposition, or the arbitrary inversion of the order of the sacred words,—generally in the subordinate clauses of a sentence. The extent to which this prevails in Codexes of the type of B[Symbol: Aleph]CD passes belief. It is not merely the occasional writing of [Greek: tauta panta] for [Greek: panta tauta],—or [Greek: ho laos outos] for [Greek: outos ho laos], to which allusion is now made: for if that were all, the phenomenon would admit of loyal explanation and excuse. But what I speak of is a systematic putting to wrong of the inspired words throughout the entire Codex; an operation which was evidently regarded in certain quarters as a lawful exercise of critical ingenuity,—perhaps was looked upon as an elegant expedient to be adopted for improving the style of the original without materially interfering with the sense.

Let me before going further lay before the reader a few specimens of Transposition.

Take for example St. Mark i. 5,—[Greek: kai ebaptizonto pantes],—is unreasonably turned into [Greek: pantes kai ebaptizonto]; whereby the meaning of the Evangelical record becomes changed, for [Greek: pantes] is now made to agree with [Greek: Hierosolumitai], and the Evangelist is represented as making the very strong assertion that all the people of Jerusalem came to St. John and were baptized. This is the private property of BDL[Symbol: Delta].

And sometimes I find short clauses added which I prefer to ascribe to the misplaced critical assiduity of ancient Critics. Confessedly spurious, these accretions to the genuine text often bear traces of pious intelligence, and occasionally of considerable ability. I do not suppose that they 'crept in' from the margin: but that they were inserted by men who entirely failed to realize the wrongness of what they did,—the mischievous consequences which might possibly ensue from their well-meant endeavours to improve the work of the Holy Ghost.

[Take again St. Mark ii. 3, in which the order in [Greek: pros auton paralytikon pherontes],—is changed by [Symbol: Aleph]BL into [Greek: pherontes pros auton paralytikon]. A few words are needed to explain to those who have not carefully examined the passage the effect of this apparently slight alteration. Our Lord was in a house at Capernaum with a thick crowd of people around Him: there was no room even at the door. Whilst He was there teaching, a company of people come to Him ([Greek: erchontai pros auton]), four of the party carrying a paralytic on a bed. When they arrive at the house, a few of the company, enough to represent the whole, force their way in and reach Him: but on looking back they see that the rest are unable to bring the paralytic near to Him ([Greek: prosengisai auto][338]). Upon which they all go out and uncover the roof, take up the sick man on his bed, and the rest of the familiar story unfolds itself. Some officious scribe wished to remove all antiquity arising from the separation of [Greek: paralytikon] from [Greek: airomenon] which agrees with it, and transposed [Greek: pherontes] to the verb it is attached to, thus clumsily excluding the exquisite hint, clear enough to those who can read between the lines, that in the ineffectual attempt to bring in the paralytic only some of the company reached our Lord's Presence. Of course the scribe in question found followers in [Symbol: Aleph]BL.]

It will be seen therefore that some cases of transposition are of a kind which is without excuse and inadmissible. Such transposition consists in drawing back a word which occurs further on, but is thus introduced into a new context, and gives a new sense. It seems to be assumed that since the words are all there, so long as they be preserved, their exact collocation is of no moment. Transpositions of that kind, to speak plainly, are important only as affording conclusive proof that such copies as B[Symbol: Aleph]D preserve a text which has undergone a sort of critical treatment which is so obviously indefensible that the Codexes themselves, however interesting as monuments of a primitive age,—however valuable commercially and to be prized by learned and unlearned alike for their unique importance,—are yet to be prized chiefly as beacon-lights preserved by a watchful Providence to warn every voyaging bark against making shipwreck on a shore already strewn with wrecks[339].

Transposition may sometimes be as conveniently illustrated in English as in Greek. St. Luke relates (Acts ii. 45, 46) that the first believers sold their goods 'and parted them to all men, as every man had need. And they, continuing daily,' &c. For this, Cod. D reads, 'and parted them daily to all men as every man had need. And they continued in the temple.'

Sec. 2.

It is difficult to divine for what possible reason most of these transpositions were made. On countless occasions they do not in the least affect the sense. Often, they are incapable of being idiomatically represented, in English. Generally speaking, they are of no manner of importance, except as tokens of the licence which was claimed by disciples, as I suspect, of the Alexandrian school [or exercised unintentionally by careless or ignorant Western copyists]. But there arise occasions when we cannot afford to be so trifled with. An important change in the meaning of a sentence is sometimes effected by transposing its clauses; and on one occasion, as I venture to think, the prophetic intention of the Speaker is obscured in consequence. I allude to St. Luke xiii. 9, where under the figure of a barren fig-tree, our Lord hints at what is to befall the Jewish people, because in the fourth year of His Ministry it remained unfruitful. 'Lo, these three years,' (saith He to the dresser of His Vineyard), 'come I seeking fruit on this fig-tree, and find none; cut it down; why cumbereth it the ground?' 'Spare it for this year also' (is the rejoinder), 'and if it bear fruit,—well: but if not, next year thou shalt cut it down.' But on the strength of [Symbol: Aleph]BLT^{w}, some recent Critics would have us read,—'And if it bear fruit next year,—well: but if not, thou shalt cut it down':—which clearly would add a year to the season of the probation of the Jewish race. The limit assigned in the genuine text is the fourth year: in the corrupt text of [Symbol: Aleph]BLT^{w}, two bad Cursives, and the two chief Egyptian versions, this period becomes extended to the fifth.

To reason about such transpositions of words, a wearisome proceeding at best, soon degenerates into the veriest trifling. Sometimes, the order of the words is really immaterial to the sense. Even when a different shade of meaning is the result of a different collocation, that will seem the better order to one man which seems not to be so to another. The best order of course is that which most accurately exhibits the Author's precise shade of meaning: but of this the Author is probably the only competent judge. On our side, an appeal to actual evidence is obviously the only resource: since in no other way can we reasonably expect to ascertain what was the order of the words in the original document. And surely such an appeal can be attended with only one result: viz. the unconditional rejection of the peculiar and often varying order advocated by the very few Codexes,—a cordial acceptance of the order exhibited by every document in the world besides.

I will content myself with inviting attention to one or two samples of my meaning. It has been made a question whether St. Luke (xxiv. 7) wrote,—[Greek: legon, Hoti dei ton huion tou anthropou paradothenai], as all the MSS. in the world but four, all the Versions, and all the available Fathers'[340] evidence from A.D. 150 downwards attest: or whether he wrote,—[Greek: legon ton huion tou anthropou hoti dei paradothenai], as [Symbol: Aleph]BCL,—and those four documents only—would have us believe? [The point which first strikes a scholar is that there is in this reading a familiar classicism which is alien to the style of the Gospels, and which may be a symptom of an attempt on the part of some early critic who was seeking to bring them into agreement with ancient Greek models.] But surely also it is even obvious that the correspondence of those four Codexes in such a particular as this must needs be the result of their having derived the reading from one and the same original. On the contrary, the agreement of all the rest in a trifling matter of detail like the present can be accounted for in only one way, viz., by presuming that they also have all been derived through various lines of descent from a single document: but that document the autograph of the Evangelist. [For the great number and variety of them necessitates their having been derived through various lines of descent. Indeed, they must have the notes of number, variety, as well as continuity, and weight also.]

Sec. 3.

On countless occasions doubtless, it is very difficult—perhaps impossible—to determine, apart from external evidence, which collocation of two or more words is the true one, whether e.g. [Greek: echei zoen] for instance or [Greek: zoen echei][341],—[Greek: egerthe eutheos] or [Greek: eutheos egerthe][342],—[Greek: cholous, typhlous]—or [Greek: typhlous, cholous][343],—shall be preferred. The burden of proof rests evidently with innovators on Traditional use.

Obvious at the same time is it to foresee that if a man sits down before the Gospel with the deliberate intention of improving the style of the Evangelists by transposing their words on an average of seven (B), eight ([Symbol: Aleph]), or twelve (D) times in every page, he is safe to convict himself of folly in repeated instances, long before he has reached the end of his task. Thus, when the scribe of [Symbol: Aleph], in place of [Greek: exousian edoken auto kai krisin poiein][344], presents us with [Greek: kai krisin edoken auto exousian poiein], we hesitate not to say that he has written nonsense[345]. And when BD instead of [Greek: eisi tines ton ode hestekoton] exhibit [Greek: eise ton ode ton hestekoton], we cannot but conclude that the credit of those two MSS. must be so far lowered in the eyes of every one who with true appreciation of the niceties of Greek scholarship observes what has been done.

[This characteristic of the old uncials is now commended to the attention of students, who will find in the folios of those documents plenty of instances for examination. Most of the cases of Transposition are petty enough, whilst some, as the specimens already presented to the reader indicate, constitute blots not favourable to the general reputation of the copies on which they are found. Indeed, they are so frequent that they have grown to be a very habit, and must have propagated themselves. For it is in this secondary character rather than in any first intention, so to speak, that Transpositions, together with Omissions and Substitutions and Additions, have become to some extent independent causes of corruption. Originally produced by other forces, they have acquired a power of extension in themselves.

It is hoped that the passages already quoted may be found sufficient to exhibit the character of the large class of instances in which the pure Text of the original Autographs has been corrupted by Transposition. That it has been so corrupted, is proved by the evidence which is generally overpowering in each case. There has clearly been much intentional perversion: carelessness also and ignorance of Greek combined with inveterate inaccuracy, characteristics especially of Western corruption as may be seen in Codex D and the Old Latin versions, must have had their due share in the evil work. The result has been found in constant slurs upon the sacred pages, lessening the beauty and often perverting the sense,—a source of sorrow to the keen scholar and reverent Christian, and reiterated indignity done in wantonness or heedlessness to the pure and easy flow of the Holy Books.]

Sec. 4.

[All the Corruption in the Sacred Text may be classed under four heads, viz. Omission, Transposition, Substitution, and Addition. We are entirely aware that, in the arrangement adopted in this Volume for purposes of convenience, Scientific Method has been neglected. The inevitable result must be that passages are capable of being classed under more heads than one. But Logical exactness is of less practical value than a complete and suitable treatment of the corrupted passages that actually occur in the four Gospels.

It seems therefore needless to supply with a scrupulousness that might bore our readers a disquisition upon Substitution which has not forced itself into a place amongst Dean Burgon's papers, although it is found in a fragmentary plan of this part of the treatise. Substituted forms or words or phrases, such as [Greek: OS] ([Greek: hos]) for [Greek: THS] ([Greek: Theos])[346] [Greek: eporei] for [Greek: epoiei] (St. Mark vi. 20), or [Greek: ouk oidate dokimazein] for [Greek: dokimazete] (St. Luke xii. 56), have their own special causes of substitution, and are naturally and best considered under the cause which in each case gave them birth.

Yet the class of Substitutions is a large one, if Modifications, as they well may be, are added to it[347]. It will be readily concluded that some substitutions are serious, some of less importance, and many trivial. Of the more important class, the reading of [Greek: hamartematos] for [Greek: kriseos] (St. Mark iii. 29) which the Revisers have adopted in compliance with [Symbol: Aleph]BL[Symbol: Delta] and three Cursives, is a specimen. It is true that D reads [Greek: hamartias] supported by the first corrector of C, and three of the Ferrar group (13, 69, 346): and that the change adopted is supported by the Old Latin versions except f, the Vulgate, Bohairic, Armenian, Gothic, Lewis, and Saxon. But the opposition which favours [Greek: kriseos] is made up of A, C under the first reading and the second correction, [Symbol: Phi][Symbol: Sigma] and eleven other Uncials, the great bulk of the Cursives, f, Peshitto, and Harkleian, and is superior in strength. The internal evidence is also in favour of the Traditional reading, both as regards the usage of [Greek: enochos], and the natural meaning given by [Greek: kriseos]. [Greek: Hamartematos] has clearly crept in from ver. 28. Other instances of Substitution may be found in the well-known St. Luke xxiii. 45 ([Greek: tou heliou eklipontos]), St. Matt. xi. 27 ([Greek: bouletai apokalypsai]), St. Matt. xxvii. 34 ([Greek: oinon] for [Greek: oxos]), St. Mark i. 2 ([Greek: Hesaia] for [Greek: tois prophetais]), St. John i. 18 ([Greek: ho Monogenes Theos] being a substitution made by heretics for [Greek: ho Monogenes Huios]), St. Mark vii. 31 ([Greek: dia Sidonos] for [Greek: kai Sidonos]). These instances may perhaps suffice: many more may suggest themselves to intelligent readers. Though most are trivial, their cumulative force is extremely formidable. Many of these changes arose from various causes which are described in many other places in this book.]

Sec. 5.

[The smallest of the four Classes, which upon a pure survey of the outward form divide among themselves the surface of the entire field of Corruption, is that of Additions[348]. And the reason of their smallness of number is discoverable at once. Whilst it is but too easy for scribes or those who have a love of criticism to omit words and passages under all circumstances, or even to vary the order, or to use another word or form instead of the right one, to insert anything into the sacred Text which does not proclaim too glaringly its own unfitness—in a word, to invent happily—is plainly a matter of much greater difficulty. Therefore to increase the Class of Insertions or Additions or Interpolations, so that it should exceed the Class of Omissions, is to go counter to the natural action of human forces. There is no difficulty in leaving out large numbers of the Sacred Words: but there is much difficulty in placing in the midst of them human words, possessed of such a character and clothed in such an uniform, as not to betray to keen observation their earthly origin.

A few examples will set this truth in clearer light. It is remarkable that efforts at interpolation occur most copiously amongst the books of those who are least fitted to make them. We naturally look amongst the representatives of the Western school where Greek was less understood than in the East where Greek acumen was imperfectly represented by Latin activity, and where translation into Latin and retranslation into Greek was a prolific cause of corruption. Take then the following passage from the Codex D (St. Luke vi. 4):—

'On the same day He beheld a certain man working on the sabbath, and said to him, "Man, blessed art thou if thou knowest what thou doest; but if thou knowest not, thou art cursed and a transgressor of the law."'

And another from the Curetonian Syriac (St. Matt. xx. 28), which occurs under a worse form in D.

'But seek ye from little to become greater, and not from greater to become less. When ye are invited to supper in a house, sit not down in the best place, lest some one come who is more honourable than thou, and the lord of the supper say to thee, "Go down below," and thou be ashamed in the presence of them that have sat down. But if thou sit down in the lower place, and one who is inferior to thee come in, the lord also of the supper will say to thee, "Come near, and come up, and sit down," and thou shalt have greater honour in the presence of them that have sat down.'

Who does not see that there is in these two passages no real 'ring of genuineness'?

Take next some instances of lesser insertions.]

Sec. 6.

Conspicuous beyond all things in the Centurion of Capernaum (St. Matt. viii. 13) was his faith. It occasioned wonder even in the Son of Man. Do we not, in the significant statement, that when they who had been sent returned to the house, 'they found the servant whole that had been sick[349],' recognize by implication the assurance that the Centurion, because he needed no such confirmation of his belief, went not with them; but enjoyed the twofold blessedness of remaining with Christ, and of believing without seeing? I think so. Be this however as it may, [Symbol: Aleph]CEMUX besides about fifty cursives, append to St. Matt. viii. 13 the clearly apocryphal statement, 'And the Centurion returning to his house in that same hour found the servant whole.' It does not improve the matter to find that Eusebius[350], besides the Harkleian and the Ethiopic versions, recognize the same appendix. We are thankful, that no one yet has been found to advocate the adoption of this patent accretion to the inspired text. Its origin is not far to seek. I presume it was inserted in order to give a kind of finish to the story[351].

[Another and that a most remarkable Addition may be found in St. Matt. xxiv. 36, into which the words [Greek: oude ho Huios], 'neither the Son' have been transferred from St. Mark xiii. 32 in compliance with a wholly insufficient body of authorities. Lachmann was the leader in this proceeding, and he has been followed by Tischendorf, Westcott and Hort, and the Revisers. The latter body add in their margin, 'Many authorities, some ancient, omit neither the Son.' How inadequate to the facts of the case this description is, will be seen when the authorities are enumerated. But first of those who have been regarded by the majority of the Revisers as the disposers of their decision, according to the information supplied by Tischendorf.

They are (a) of Uncials [Symbol: Aleph] (in the first reading and as re-corrected in the seventh century) BD; (b) five Cursives (for a present of 346 may be freely made to Tischendorf); (c) ten Old Latin copies also the Aureus (Words.), some of the Vulgate (four according to Wordsworth), the Palestinian, Ethiopic, Armenian; (d) Origen (Lat. iii. 874), Hilary (733^{a}), Cyril Alex. (Mai Nova Pp. Bibliotheca, 481), Ambrose (i. 1478^{f}). But Irenaeus (Lat. i. 386), Cyril (Zach. 800), Chrysostom (ad locum) seem to quote from St. Mark. So too, as Tischendorf admits, Amphilochius.

On the other hand we have, (a) the chief corrector of [Symbol: Aleph](c^{a})[Symbol: Phi][Symbol: Sigma] with thirteen other Uncials and the Greek MSS. of Adamantius and Pierius mentioned by Jerome[352]; (b) all the Cursives, as far as is known (except the aforenamed); (c) the Vulgate, with the Peshitto, Harkletan, Lewis, Bohairic, and the Sahidic; (d) Jerome (in the place just now quoted), St. Basil who contrasts the text of St. Matthew with that of St. Mark, Didymus, who is also express in declaring that the three words in dispute are not found in St. Matthew (Trin. 195), St. John Damascene (ii. 346), Apollonius Philosophus (Galland. ix. 247), Euthymius Zigabenus (in loc), Paulinus (iii. 12), St. Ambrose (ii. 656^{a}), and Anastasius Sinaita (Migne, lxxxix. 941).

Theophylact (i. 133), Hesychius Presb. (Migne, lxiii. 142) Eusebius (Galland. ix. 580), Facundus Herm. (Galland. xi. 782), Athanasius (ii. 660), quote the words as from the Gospel without reference, and may therefore refer to St. Mark. Phoebadius (Galland. v. 251), though quoted against the Addition by Tischendorf, is doubtful.

On which side the balance of evidence inclines, our readers will judge. But at least they cannot surely justify the assertion made by the majority of the Revisers, that the Addition is opposed only by 'many authorities, some ancient,' or at any rate that this is a fair and adequate description of the evidence opposed to their decision.

An instance occurs in St. Mark iii. 16 which illustrates the carelessness and tastelessness of the handful of authorities to which it pleases many critics to attribute ruling authority. In the fourteenth verse, it had been already stated that our Lord 'ordained twelve,' [Greek: kai epoiese dodeka]; but because [Symbol: Aleph]B[Symbol: Delta] and C (which was corrected in the ninth century with a MS. of the Ethiopic) reiterate these words two verses further on, Tischendorf with Westcott and Hort assume that it is necessary to repeat what has been so recently told. Meanwhile eighteen other uncials (including A[Symbol: Phi][Symbol: Sigma] and the third hand of C); nearly all the Cursives; the Old Latin, Vulgate, Peshitto, Lewis, Harkleian, Gothic, Armenian, and the other MSS. of the Ethiopic omit them. It is plainly unnecessary to strengthen such an opposition by researches in the pages of the Fathers.

Explanation has been already given, how the introductions to Lections, and other Liturgical formulae, have been added by insertion to the Text in various places. Thus [Greek: ho Iesous] has often been inserted, and in some places remains wrongly (in the opinion of Dean Burgon) in the pages of the Received Text. The three most important additions to the Received Text occur, as Dean Burgon thought, in St. Matt. vi. 18, where [Greek: en to phanero] has crept in from v. 6 against the testimony of a large majority both of Uncial and of Cursive MSS.: in St. Matt. xxv. 13, where the clause [Greek: en he ho huios tou anthropou erchetai] seemed to him to be condemned by a superior weight of authority: and in St. Matt. xxvii. 35, where the quotation ([Greek: hina plerothe ... ebalon kleron]) must be taken for similar reasons to have been originally a gloss.]

FOOTNOTES:

[338] [Greek: prosengisai] is transitive here, like [Greek: engizo] in Gen. xlviii. 10, 13: 2 Kings iv. 6: Isaiah xlvi. 13.

[339] The following are the numbers of Transpositions supplied by B, [Symbol: Aleph], and D in the Gospels:—B, 2,098: [Symbol: Aleph], 2,299: D, 3,471. See Revision Revised, pp. 12, 13.

[340] Marcion (Epiph. i. 317): Eusebius (Mai, iv. 266): Epiphanius (i. 348): Cyril (Mai, ii. 438): John Thess. (Gall. xiii. 188).

[341] St. John v. 26, in [Symbol: Aleph]

[342] St. Mark ii. 12, in D.

[343] St. Luke xiv. 13, in [Symbol: Aleph]B.

[344] St. John v. 27.

[345] 'Nec aliter' (says Tischendorf) 'Tertull.' (Prax. 21),—'et judicium dedit illi facere in potestate.' But this (begging the learned critic's pardon) is quite a different thing.

[346] See the very learned, ingenious, and satisfactory disquisition in The Revision Revised, pp. 424-501.

[347] The numbers are:—

B, substitutions, 935; modifications, 1,132; total, 2,067. [Symbol: Aleph], " 1,114; " 1,265; " 2,379. D, " 2,121; " 1,772; " 3,893.

Revision Revised, pp. 12, 13.

[348] B has 536 words added in the Gospels: [Symbol: Aleph], 839: D, 2,213. Revision Revised, pp. 12, 13. The interpolations of D are notorious.

[349] St. Luke vii. 10.

[350] Theoph. p. 212.

[351] An opposite fate, strange to say, has attended a short clause in the same narrative, which however is even worse authenticated. Instead of [Greek: oude en to Israel tosauten pistin euron] (St. Matt. viii. 10), we are invited henceforth to read [Greek: par' oudeni tosauten pistin en to Israel euron];—a tame and tasteless gloss, witnessed to by only B, and five cursives,—but having no other effect, if it should chance to be inserted, than to mar and obscure the Divine utterance.

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].

[Glosses, or scholia, or comments, or interpretations, are of various kinds, but are generally confined to Additions or Substitutions, since of course we do not omit in order to explain, and transposition of words already placed in lucid order, such as the sacred Text may be reasonably supposed to have observed, would confuse rather than illustrate the meaning. A clause, added in Hebrew fashion[354], which may perhaps appear to modern taste to be hardly wanted, must not therefore be taken to be a gloss.]

Sometimes a 'various reading' is nothing else but a gratuitous gloss;—the unauthorized substitution of a common for an uncommon word. This phenomenon is of frequent occurrence, but only in Codexes of a remarkable type like B[Symbol: Aleph]CD. A few instances follow:—

1. The disciples on a certain occasion (St. Matt. xiii. 36), requested our Lord to 'explain' to them ([Greek: PHRASON hemin], 'they said') the parable of the tares. So every known copy, except two: so, all the Fathers who quote the place,—viz. Origen, five times[355],— Basil[356],—J. Damascene[357]. And so all the Versions[358]. But because B-[Symbol: Aleph], instead of [Greek: phrason], exhibit [Greek: DIASAPHESON] ('make clear to us'),—which is also once the reading of Origen[359], who was but too well acquainted with Codexes of the same depraved character as the archetype of B and [Symbol: Aleph],—Lachmann, Tregelles (not Tischendorf), Westcott and Hort, and the Revisers of 1881, assume that [Greek: diasapheson] (a palpable gloss) stood in the inspired autograph of the Evangelist. They therefore thrust out [Greek: phrason] and thrust in [Greek: diasapheson]. I am wholly unable to discern any connexion between the premisses of these critics and their conclusions[360].

2. Take another instance. [Greek: Pygme],—the obscure expression ([Symbol: Delta] leaves it out) which St. Mark employs in vii. 3 to denote the strenuous frequency of the Pharisees' ceremonial washings,—is exchanged by Cod. [Symbol: Aleph], but by no other known copy of the Gospels, for [Greek: pykna], which last word is of course nothing else but a sorry gloss. Yet Tischendorf degrades [Greek: pygme] and promotes [Greek: pykna] to honour,—happily standing alone in his infatuation. Strange, that the most industrious of modern accumulators of evidence should not have been aware that by such extravagances he marred his pretension to critical discernment! Origen and Epiphanius—the only Fathers who quote the place—both read [Greek: pygme]. It ought to be universally admitted that it is a mere waste of time that we should argue out a point like this[361].

Sec. 2.

A gloss little suspected, which—not without a pang of regret—I proceed to submit to hostile scrutiny, is the expression 'daily' ([Greek: kath' hemeran]) in St. Luke ix. 23. Found in the Peshitto and in Cureton's Syriac,—but only in some Copies of the Harkleian version[362]: found in most Copies of the Vulgate,—but largely disallowed by copies of the Old Latin[363]: found also in Ephraem Syrus[364],—but clearly not recognized by Origen[365]: found again in [Symbol: Aleph]AB and six other uncials,—but not found in CDE and ten others: the expression referred to cannot, at all events, plead for its own retention in the text higher antiquity than can be pleaded for its exclusion. Cyril, (if in such a matter the Syriac translation of his Commentary on St. Luke may be trusted,) is clearly an authority for reading [Greek: kath' hemeran] in St. Luke ix. 23[366]; but then he elsewhere twice quotes St. Luke ix. 23 in Greek without it[367]. Timotheus of Antioch, of the fifth century, omits the phrase[368]. Jerome again, although he suffered 'quotidie' to stand in the Vulgate, yet, when for his own purposes he quotes the place in St. Luke[369],—ignores the word. All this is calculated to inspire grave distrust. On the other hand, [Greek: kath' hemeran] enjoys the support of the two Egyptian Versions,—of the Gothic,—of the Armenian,—of the Ethiopic. And this, in the present state of our knowledge, must be allowed to be a weighty piece of evidence in its favour.

But the case assumes an entirely different aspect the instant it is discovered that out of the cursive copies only eight are found to contain [Greek: kath hemeran] in St. Luke ix. 23[370]. How is it to be explained that nine manuscripts out of every ten in existence should have forgotten how to transmit such a remarkable message, had it ever been really so committed to writing by the Evangelist? The omission (says Tischendorf) is explained by the parallel places[371]. Utterly incredible, I reply; as no one ought to have known better than Tischendorf himself. We now scrutinize the problem more closely; and discover that the very locus of the phrase is a matter of uncertainty. Cyril once makes it part of St. Matt. x. 38[372]. Chrysostom twice connects it with St. Matt. xvi. 24[373]. Jerome, evidently regarding the phrase as a curiosity, informs us that 'juxta antiqua exemplaria' it was met with in St. Luke xiv. 27[374]. All this is in a high degree unsatisfactory. We suspect that we ourselves enjoy some slight familiarity with the 'antiqua exemplaria' referred to by the Critic; and we freely avow that we have learned to reckon them among the least reputable of our acquaintance. Are they not represented by those Evangelia, of which several copies are extant, that profess to have been 'transcribed from, and collated with, ancient copies at Jerusalem'? These uniformly exhibit [Greek: kath hemeran] in St. Luke ix. 23[375]. But then, if the phrase be a gloss,—it is obvious to inquire,—how is its existence in so many quarters to be accounted for?

Its origin is not far to seek. Chrysostom, in a certain place, after quoting our Lord's saying about taking up the cross and following Him, remarks that the words 'do not mean that we are actually to bear the wood upon our shoulders, but to keep the prospect of death steadily before us, and like St. Paul to "die daily"[376].' The same Father, in the two other places already quoted from his writings, is observed similarly to connect the Saviour's mention of 'bearing the Cross' with the Apostle's announcement—'I die daily.' Add, that Ephraem Syrus[377], and Jerome quoted already,—persistently connect the same two places together; the last named Father even citing them in immediate succession;—and the inference is unavoidable. The phrase in St. Luke ix. 23 must needs be a very ancient as well as very interesting expository gloss, imported into the Gospel from 1 Cor. xv. 31,—as Mill[378] and Matthaei[379] long since suggested.

Sincerely regretting the necessity of parting with an expression with which one has been so long familiar, we cannot suffer the sentimental plea to weigh with us when the Truth of the Gospel is at stake. Certain it is that but for Erasmus, we should never have known the regret: for it was he that introduced [Greek: kath hemeran] into the Received Text. The MS. from which he printed is without the expression: which is also not found in the Complutensian. It is certainly a spurious accretion to the inspired Text.

[The attention of the reader is particularly invited to this last paragraph. The learned Dean has been sneered at for a supposed sentimental and effeminate attachment to the Textus Receptus. He was always ready to reject words and phrases, which have not adequate support; but he denied the validity of the evidence brought against many texts by the school of Westcott and Hort, and therefore he refused to follow them in their surrender of the passages.]

Sec. 3.

Indeed, a great many 'various readings,' so called, are nothing else but very ancient interpretations,—fabricated readings therefore,—of which the value may be estimated by the fact that almost every trace of them has long since disappeared. Such is the substitution of [Greek: pheugei] for [Greek: anechoresen] in St. John vi. 15;—which, by the way, Tischendorf thrusts into his text on the sole authority of [Symbol: Aleph], some Latin copies including the Vulgate, and Cureton's Syriac[380]: though Tregelles ignores its very existence. That our Lord's 'withdrawal' to the mountain on that occasion was of the nature of 'flight,' or 'retreat' is obvious. Hence Chrysostom and Cyril remark that He 'fled to the mountain.' And yet both Fathers (like Origen and Epiphanius before them) are found to have read [Greek: anechoresen].

Almost as reasonably in the beginning of the same verse might Tischendorf (with [Symbol: Aleph]) have substituted [Greek: anadeiknynai] for [Greek: hina poiesosin auton], on the plea that Cyril[381] says, [Greek: zetein auton anadeixai kai basilea]. We may on no account suffer ourselves to be imposed upon by such shallow pretences for tampering with the text of Scripture: or the deposit will never be safe. A patent gloss,—rather an interpretation,—acquires no claim to be regarded as the genuine utterance of the Holy Spirit by being merely found in two or three ancient documents. It is the little handful of documents which loses in reputation,—not the reading which gains in authority on such occasions.

In this way we are sometimes presented with what in effect are new incidents. These are not unfrequently discovered to be introduced in defiance of the reason of the case; as where (St. John xiii. 34) Simon Peter is represented (in the Vulgate) as actually saying to St. John, 'Who is it concerning whom He speaks?' Other copies of the Latin exhibit, 'Ask Him who it is,' &c.: while [Symbol: Aleph]BC (for on such occasions we are treated to any amount of apocryphal matter) would persuade us that St. Peter only required that the information should be furnished him by St. John:—'Say who it is of whom He speaks.' Sometimes a very little licence is sufficient to convert the oratio obliqua into the recta. Thus, by the change of a single letter (in [Symbol: Aleph]BX) Mary Magdalene is made to say to the disciples 'I have seen the Lord' (St. John xx. 18). But then, as might have been anticipated, the new does not altogether agree with the old. Accordingly D and others paraphrase the remainder of the sentence thus,—'and she signified to them what He had said unto her.' How obvious is it to foresee that on such occasions the spirit of officiousness will never know when to stop! In the Vulgate and Sahidic versions the sentence proceeds, 'and He told these things unto me.'

Take another example. The Hebraism [Greek: meta salpingos phones megales] (St. Matt. xxiv. 31) presents an uncongenial ambiguity to Western readers, as our own incorrect A. V. sufficiently shews. Two methods of escape from the difficulty suggested themselves to the ancients:—(a) Since 'a trumpet of great sound' means nothing else but 'a loud trumpet,' and since this can be as well expressed by [Greek: salpingos megales], the scribes at a very remote period are found to have omitted the word [Greek: phones]. The Peshitto and Lewis (interpreting rather than translating) so deal with the text. Accordingly, [Greek: phones] is not found in [Symbol: Aleph]L[Symbol: Delta] and five cursives. Eusebius[382], Cyril Jerus.[383], Chrysostom[384], Theodoret[385], and even Cyprian[386] are also without the word. (b) A less violent expedient was to interpolate [Greek: kai] before [Greek: phones]. This is accordingly the reading of the best Italic copies, of the Vulgate, and of D. So Hilary[387] and Jerome[388], Severianus[389], Asterius[390], ps.-Caesarius[391], Damascene[392] and at least eleven cursive copies, so read the place.—There can be no doubt at all that the commonly received text is right. It is found in thirteen uncials with B at their head: in Cosmas[393], Hesychius[394], Theophylact[395]. But the decisive consideration is that the great body of the cursives have faithfully retained the uncongenial Hebraism, and accordingly imply the transmission of it all down the ages: a phenomenon which will not escape the unprejudiced reader. Neither will he overlook the fact that the three 'old uncials' (for A and C are not available here) advocate as many different readings: the two wrong readings being respectively countenanced by our two most ancient authorities, viz. the Peshitto version and the Italic. It only remains to point out that Tischendorf blinded by his partiality for [Symbol: Aleph] contends here for the mutilated text, and Westcott and Hort are disposed to do the same.

Sec. 4.

Recent Editors are agreed that we are henceforth to read in St. John xviii. 14 [Greek: apothanein] instead of [Greek: apolesthai]:—'Now Caiaphas was he who counselled the Jews that it was expedient that one man should die' (instead of 'perish') 'for the people.' There is certainly a considerable amount of ancient testimony in favour of this reading: for besides [Symbol: Aleph]BC, it is found in the Old Latin copies, the Egyptian, and Peshitto versions, besides the Lewis MS., the Chronicon, Cyril, Nonnus, Chrysostom. Yet may it be regarded as certain that St. John wrote [Greek: apolesthai] in this place. The proper proof of the statement is the consentient voice of all the copies,—except about nineteen of loose character:—we know their vagaries but too well, and decline to let them impose upon us. In real fact, nothing else is [Greek: apothanein] but a critical assimilation of St. John xviii. 14 to xi. 50,—somewhat as 'die' in our A. V. has been retained by King James' translators, though they certainly had [Greek: apolesthai] before them.

Many of these glosses are rank, patent, palpable. Such is the substitution (St. Mark vi. 11) of [Greek: hos an topos me dexetai hymas] by [Symbol: Aleph]BL[Symbol: Delta] for [Greek: hosoi an me dexontai hymas],—which latter is the reading of the Old Latin and Peshitto, as well as of the whole body of uncials and cursives alike. Some Critic evidently considered that the words which follow, 'when you go out thence,' imply that place, not persons, should have gone before. Accordingly, he substituted 'whatsoever place' for 'whosoever[396]': another has bequeathed to us in four uncial MSS. a lasting record of his rashness and incompetency. Since however he left behind the words [Greek: mede akousosin hymon], which immediately follow, who sees not that the fabricator has betrayed himself? I am astonished that so patent a fraud should have imposed upon Tischendorf, and Tregelles, and Lachmann, and Alford, and Westcott and Hort. But in fact it does not stand alone. From the same copies [Symbol: Aleph]BL[Symbol: Delta] (with two others, CD) we find the woe denounced in the same verse on the unbelieving city erased ([Greek: amen lego hymin, anektoteron estai Sodomois e Gomorrois en hemerai kriseos, e te polei ekeine]). Quite idle is it to pretend (with Tischendorf) that these words are an importation from the parallel place in St. Matthew. A memorable note of diversity has been set on the two places, which in all the copies is religiously maintained, viz. [Greek: Sodomois e Gomorrois], in St. Mark: [Greek: ge Sodomon kai Gomorron], in St. Matt. It is simply incredible that this could have been done if the received text in this place had been of spurious origin.

Sec. 5.

The word [Greek: apechei] in St. Mark xiv. 41 has proved a stumbling-block. The most obvious explanation is probably the truest. After a brief pause[397], during which the Saviour has been content to survey in silence His sleeping disciples;—or perhaps, after telling them that they will have time and opportunity enough for sleep and rest when He shall have been taken from them;—He announces the arrival of 'the hour,' by exclaiming, [Greek: Apechei],—'It is enough;' or, 'It is sufficient;' i.e. The season for repose is over.

But the 'Revisers' of the second century did not perceive that [Greek: apechei] is here used impersonally[398]. They understood the word to mean 'is fully come'; and supplied the supposed nominative, viz. [Greek: to telos][399]. Other critics who rightly understood [Greek: apechei] to signify 'sufficit,' still subjoined 'finis.' The Old Latin and the Syriac versions must have been executed from Greek copies which exhibited,—[Greek: apechei to telos]. This is abundantly proved by the renderings adest finis (f),—consummatus est finis (a); from which the change to [Greek: apechei to telos KAI he hora] (the reading of D) was obvious: sufficit finis et hora (d q); adest enim consummatio; et (ff^{2} venit) hora (c); or, (as the Peshitto more fully gives it), appropinquavit finis, et venit hora[400]. Jerome put this matter straight by simply writing sufficit. But it is a suggestive circumstance, and an interesting proof how largely the reading [Greek: apechei to telos] must once have prevailed, that it is frequently met with in cursive copies of the Gospels to this hour[401]. Happily it is an 'old reading' which finds no favour at the present day. It need not therefore occupy us any longer.