The 'grievous wolves' whose assaults St. Paul predicted as imminent, and against which he warned the heads of the Ephesian Church[444], did not long 'spare the flock.' Already, while St. John was yet alive, had the Nicolaitans developed their teaching at Ephesus[445] and in the neighbouring Church of Pergamos[446]. Our risen Lord in glory announced to His servant John that in the latter city Satan had established his dwelling-place[447]. Nay, while those awful words were being spoken to the Seer of Patmos, the men were already born who first dared to lay their impious hands on the Gospel of Christ.
No sooner do we find ourselves out of Apostolic times and among monuments of the primitive age than we are made aware that the sacred text must have been exposed at that very early period to disturbing influences which, on no ordinary principles, can be explained. Justin Martyr, Irenaeus, Origen, Clement of Alexandria,—among the Fathers: some Old Latin MSS.[448] the Bohairic and Sahidic, and coming later on, the Curetonian and Lewis,—among the Versions: of the copies Codd. B and [Symbol: Aleph]: and above all, coming later down still, Cod. D:—these venerable monuments of a primitive age occasionally present us with deformities which it is worse than useless to extenuate,—quite impossible to overlook. Unauthorized appendixes,—tasteless and stupid amplifications,—plain perversions of the meaning of the Evangelists,—wholly gratuitous assimilations of one Gospel to another,—the unprovoked omission of passages of profound interest and not unfrequently of high doctrinal import:—How are such phenomena as these to be accounted for? Again, in one quarter, we light upon a systematic mutilation of the text so extraordinary that it is as if some one had amused himself by running his pen through every clause which was not absolutely necessary to the intelligibleness of what remained. In another quarter we encounter the thrusting in of fabulous stories and apocryphal sayings which disfigure as well as encumber the text.—How will any one explain all this?
Let me however at the risk of repeating what has been already said dispose at once of an uneasy suspicion which is pretty sure to suggest itself to a person of intelligence after reading what goes before. If the most primitive witnesses to our hand are indeed discovered to bear false witness to the text of Scripture,—whither are we to betake ourselves for the Truth? And what security can we hope ever to enjoy that any given exhibition of the text of Scripture is the true one? Are we then to be told that in this subject-matter the maxim 'id verius quod prius' does not hold? that the stream instead of getting purer as we approach the fountain head, on the contrary grows more and more corrupt?
Nothing of the sort, I answer. The direct reverse is the case. Our appeal is always made to antiquity; and it is nothing else but a truism to assert that the oldest reading is also the best. A very few words will make this matter clear; because a very few words will suffice to explain a circumstance already adverted to which it is necessary to keep always before the eyes of the reader.
The characteristic note, the one distinguishing feature, of all the monstrous and palpable perversions of the text of Scripture just now under consideration is this:—that they are never vouched for by the oldest documents generally, but only by a few of them,—two, three, or more of the oldest documents being observed as a rule to yield conflicting testimony, (which in this subject-matter is in fact contradictory). In this way the oldest witnesses nearly always refute one another, and indeed dispose of one another's evidence almost as often as that evidence is untrustworthy. And now I may resume and proceed.
I say then that it is an adequate, as well as a singularly satisfactory explanation of the greater part of those gross depravations of Scripture which admit of no legitimate excuse, to attribute them, however remotely, to those licentious free-handlers of the text who are declared by their contemporaries to have falsified, mutilated, interpolated, and in whatever other way to have corrupted the Gospel; whose blasphemous productions of necessity must once have obtained a very wide circulation: and indeed will never want some to recommend and uphold them. What with those who like Basilides and his followers invented a Gospel of their own:—what with those who with the Ebionites and the Valentinians interpolated and otherwise perverted one of the four Gospels until it suited their own purposes:—what with those who like Marcion shamefully maimed and mutilated the inspired text:—there must have been a large mass of corruption festering in the Church throughout the immediate post-Apostolic age. But even this is not all. There were those who like Tatian constructed Diatessarons, or attempts to weave the fourfold narrative into one,—'Lives of Christ,' so to speak;—and productions of this class were multiplied to an extraordinary extent, and as we certainly know, not only found their way into the remotest corners of the Church, but established themselves there. And will any one affect surprise if occasionally a curious scholar of those days was imposed upon by the confident assurance that by no means were those many sources of light to be indiscriminately rejected, but that there must be some truth in what they advanced? In a singularly uncritical age, the seductive simplicity of one reading,—the interesting fullness of another,—the plausibility of a thirds—was quite sure to recommend its acceptance amongst those many eclectic recensions which were constructed by long since forgotten Critics, from which the most depraved and worthless of our existing texts and versions have been derived. Emphatically condemned by Ecclesiastical authority, and hopelessly outvoted by the universal voice of Christendom, buried under fifteen centuries, the corruptions I speak of survive at the present day chiefly in that little handful of copies which, calamitous to relate, the school of Lachmann and Tischendorf and Tregelles look upon as oracular: and in conformity with which many scholars are for refashioning the Evangelical text under the mistaken title of 'Old Readings.' And now to proceed with my argument.
§ 2.
Numerous as were the heresies of the first two or three centuries of the Christian era, they almost all agreed in this;—that they involved a denial of the eternal Godhead of the Son of Man: denied that He is essentially very and eternal God. This fundamental heresy found itself hopelessly confuted by the whole tenor of the Gospel, which nevertheless it assailed with restless ingenuity: and many are the traces alike of its impotence and of its malice which have survived to our own times. It is a memorable circumstance that it is precisely those very texts which relate either to the eternal generation of the Son,—to His Incarnation,—or to the circumstances of His Nativity,—which have suffered most severely, and retain to this hour traces of having been in various ways tampered with. I do not say that Heretics were the only offenders here. I am inclined to suspect that the orthodox were as much to blame as the impugners of the Truth. But it was at least with a pious motive that the latter tampered with the Deposit. They did but imitate the example set them by the assailing party. It is indeed the calamitous consequence of extravagances in one direction that they are observed ever to beget excesses in the opposite quarter. Accordingly the piety of the primitive age did not think it wrong to fortify the Truth by the insertion, suppression, or substitution of a few words in any place from which danger was apprehended. In this way, I am persuaded, many an unwarrantable 'reading' is to be explained. I do not mean that 'marginal glosses have frequently found their way into the text':—that points to a wholly improbable account of the matter. I mean, that expressions which seemed to countenance heretical notions, or at least which had been made a bad use of by evil men, were deliberately falsified. But I must not further anticipate the substance of the next chapter.
The men who first systematically depraved the text of Scripture, were as we now must know the heresiarchs Basilides (fl. 134), Valentinus (fl. 140), and Marcion (fl. 150): three names which Origen is observed almost invariably to enumerate together. Basilides[449] and Valentinus[450] are even said to have written Gospels of their own. Such a statement is not to be severely pressed: but the general fact is established by the notices, and those are exceedingly abundant, which the writers against Heresies have cited and left on record. All that is intended by such statements is that these old heretics retained, altered, transposed, just so much as they pleased of the fourfold Gospel: and further, that they imported whatever additional matter they saw fit:—not that they rejected the inspired text entirely, and substituted something of their own invention in its place[451]. And though, in the case of Valentinus, it has been contended, apparently with reason, that he probably did not individually go to the same length as Basilides,—who, as well in respect of St. Paul's Epistles as of the four Gospels, was evidently a grievous offender[452],—yet, since it is clear that his principal followers, who were also his contemporaries, put forth a composition which they were pleased to style the 'Gospel of Truth[453],' it is idle to dispute as to the limit of the rashness and impiety of the individual author of the heresy. Let it be further stated, as no slight confirmation of the view already hazarded as to the probable contents of the (so-called) Gospels of Basilides and of Valentinus, that one particular Gospel is related to have been preferred before the rest and specially adopted by certain schools of ancient Heretics. Thus, a strangely mutilated and depraved text of St. Matthew's Gospel is related to have found especial favour with the Ebionites[454], with whom the Corinthians are associated by Epiphanius: though Irenaeus seems to say that it was St. Mark's Gospel which was adopted by the heretical followers of Cerinthus. Marcion's deliberate choice of St. Luke's Gospel is sufficiently well known. The Valentinians appropriated to themselves St. John[455]. Heracleon, the most distinguished disciple of this school, is deliberately censured by Origen for having corrupted the text of the fourth Evangelist in many places[456]. A considerable portion of his Commentary on St. John has been preserved to us: and a very strange production it is found to have been.