[7] “The fabric of modern Textual Criticism” (1831-81) rests on an insecure basis.
I have been guilty of little else than sacrilege, it seems, because I have ventured to send a shower of shot and shell into the flimsy decrees of these three Critics which now you are pleased grandiloquently to designate and describe as “the whole fabric of Criticism which has been built up within the last fifty years.” Permit me to remind you that the “fabric” you speak of,—(confessedly a creation of yesterday,)—rests upon a foundation of sand; and has been already so formidably assailed, or else so gravely condemned by a succession of famous Critics, that as “a fabric,” its very [pg 380] existence may be reasonably called in question. Tischendorf insists on the general depravity (“universa vitiositas”) of codex b; on which codex nevertheless Drs. Westcott and Hort chiefly rely,—regarding it as unique in its pre-eminent purity. The same pair of Critics depreciate the Traditional Text as “beyond all question identical with the dominant [Greek] Text of the second half of the fourth century:”—whereas, “to bring the sacred text back to the condition in which it existed during the fourth century,”[864] was Lachmann's one object; the sum and substance of his striving. “The fancy of a Constantinopolitan text, and every inference that has been grounded on its presumed existence,”[865] Tregelles declares to have been “swept away at once and for ever,” by Scrivener's published Collations. And yet, what else but this is “the fancy,” (as already explained,) on which Drs. Westcott and Hort have been for thirty years building up their visionary Theory of Textual Criticism?—What Griesbach attempted [1774-1805], was denounced [1782-1805] by C. F. Matthæi;—disapproved by Scholz;—demonstrated to be untenable by Abp. Laurence. Finally, in 1847, the learned J. G. Reiche, in some Observations prefixed to his Collations of MSS. in the Paris Library, eloquently and ably exposed the unreasonableness of any theory of “Recension,”—properly so called;[866] thereby effectually [pg 381] anticipating Westcott and Hort's weak imagination of a “Syrian Text,” while he was demolishing the airy speculations of Griesbach and Hug. “There is no royal road” (he said) “to the Criticism of the N. T.: no plain and easy method, at once reposing on a firm foundation, and conducting securely to the wished for goal.”[867]... Scarcely therefore in Germany had the basement-story been laid of that “fabric of Criticism which has been built up during the last fifty years,” and which you superstitiously admire,—when a famous German scholar was heard denouncing the fabric as insecure. He foretold that the “regia via” of codices b and א would prove a deceit and a snare: which thing, at the end of four-and-thirty years, has punctually come to pass.
Seven years after, Lachmann's method was solemnly appealed from by the same J. G. Reiche:[868] whose words of warning to his countrymen deserve the attention of every thoughtful scholar among ourselves at this day. Of the same general tenor and purport as Reiche's, are the utterances of those giants in Textual Criticism, Vercellone of Rome and Ceriani of Milan. Quite unmistakable is the verdict of our own Scrivener concerning the views of Lachmann, Tischendorf and Tregelles, and the results to which their system has severally conducted them.—If Alford adopted the prejudices of his three immediate predecessors, [pg 382] his authority has been neutralized by the far different teaching of one infinitely his superior in judgment and learning,—the present illustrious Bishop of Lincoln.—On the same side with the last named are found the late Philip E. Pusey and Archd. Lee,—Canon Cook and Dr. Field,—the Bishop of S. Andrews and Dr. S. C. Malan. Lastly, at the end of fifty-one years, (viz. in 1881,) Drs. Westcott and Hort have revived Lachmann's unsatisfactory method,—superadding thereto not a few extravagances of their own. That their views have been received with expressions of the gravest disapprobation, no one will deny. Indispensable to their contention is the grossly improbable hypothesis that the Peschito is to be regarded as the “Vulgate” (i.e. the Revised) Syriac; Cureton's, as the “Vetus” or original Syriac version. And yet, while I write, the Abbé Martin at Paris is giving it as the result of his labours on this subject, that Cureton's Version cannot be anything of the sort.[869] Whether Westcott and Hort's theory of a “Syrian” Text has not received an effectual quietus, let posterity decide. Ἁμέραι δ᾽ ἐπίλοιποι μάρτυρες σοφώτατοι.
From which it becomes apparent that, at all events, “the fabric of Criticism which has been built up within the last fifty years” has not arisen without solemn and repeated protest,—as well from within as from without. It may not therefore be spoken of by you as something which men are bound to maintain inviolate,—like an Article of the Creed. It is quite competent, I mean, for any one to denounce the entire system of Lachmann, Tischendorf and Tregelles,—as I do now,—as an egregious blunder; if he will but be at the [pg 383] pains to establish on a severe logical basis the contradictory of not a few of their most important decrees. And you, my lord Bishop, are respectfully reminded that your defence of their system,—if you must needs defend what I deem worthless,—must be conducted, not by sneers and an affectation of superior enlightenment; still less by intimidation, scornful language, and all those other bad methods whereby it has been the way of Superstition in every age to rivet the fetters of intellectual bondage: but by severe reasoning, and calm discussion, and a free appeal to ancient Authority, and a patient investigation of all the external evidence accessible. I request therefore that we may hear no more of this form of argument. The Text of Lachmann and Tischendorf and Tregelles,—of Westcott and Hort and Ellicott, (i.e. of the Revisers,)—is just now on its trial before the world.[870]