Didymus.—Ουκ οιδατε οιου πνευματος εστιν 'ο 'υιος του ανθρωπου. De Trin. p. 188.
[573] Evst. 48 (Matthaei's c): Evst. 150 (Harl. 5598).
[574] See Matthaei, N.T. 1786, vol. ii. p. 17.
[575] [I have been unable to discover this Lection.]
APPENDIX I.
PERICOPE DE ADULTERA.
I have purposely reserved for the last the most difficult problem of all: viz. those twelve famous verses of St. John's Gospel (chap. vii. 53 to viii. 11) which contain the history of 'the woman taken in adultery,'—the pericope de adultera, as it is called. Altogether indispensable is it that the reader should approach this portion of the Gospel with the greatest amount of experience and the largest preparation. Convenient would it be, no doubt, if he could further divest himself of prejudice; but that is perhaps impossible. Let him at least endeavour to weigh the evidence which shall now be laid before him in impartial scales. He must do so perforce, if he would judge rightly: for the matter to be discussed is confessedly very peculiar: in some respects, even unique. Let me convince him at once of the truth of what has been so far spoken.
It is a singular circumstance that at the end of eighteen centuries two instances, and but two, should exist of a considerable portion of Scripture left to the mercy, so to speak, of 'Textual Criticism.' Twelve consecutive Verses in the second Gospel—as many consecutive Verses in the fourth—are in this predicament. It is singular, I say, that the Providence which has watched so marvellously over the fortunes of the Deposit,—the Divine Wisdom which has made such ample provision for its security all down the ages, should have so ordered the matter, that these two co-extensive problems have survived to our times to be tests of human sagacity,—trials of human faithfulness and skill. They present some striking features of correspondence, but far more of contrast,—as will presently appear. And yet the most important circumstance of all cannot be too soon mentioned: viz. that both alike have experienced the same calamitous treatment at the hands of some critics. By common consent the most recent editors deny that either set of Verses can have formed part of the Gospel as it proceeded from the hands of its inspired author. How mistaken is this opinion of theirs in respect of the 'Last twelve verses of the Gospel according to St. Mark,' has been already demonstrated in a separate treatise. I must be content in this place to deal in a far less ceremonious manner with the hostile verdict of many critics concerning St. John vii. 53-viii. 11. That I shall be able to satisfy those persons who profess themselves unconvinced by what was offered concerning St. Mark's last twelve verses, I am not so simple as to expect. But I trust that I shall have with me all candid readers who are capable of weighing evidence impartially, and understanding the nature of logical proof, when it is fully drawn out before them,—which indeed is the very qualification that I require of them.
And first, the case of the pericope de adultera requires to be placed before the reader in its true bearings. For those who have hitherto discussed it are observed to have ignored certain preliminary considerations which, once clearly apprehended, are all but decisive of the point at issue. There is a fundamental obstacle, I mean, in the way of any attempt to dislodge this portion of the sacred narrative from the context in which it stands, which they seem to have overlooked. I proceed to explain.
Sufficient prominence has never yet been given to the fact that in the present discussion the burden of proof rests entirely with those who challenge the genuineness of the Pericope under review. In other words, the question before us is not by any means,—Shall these Twelve Verses be admitted—or, Must they be refused admission—into the Sacred Text? That point has been settled long, long ago. St. John's Twelve verses are in possession. Let those eject them who can. They are known to have occupied their present position for full seventeen hundred years. There never was a time—as far as is known—- when they were not where,—and to all intents and purposes what—they now are. Is it not evident, that no merely ordinary method of proof,—no merely common argument,—will avail to dislodge Twelve such Verses as these?