αγαπατε τους εχθρους 'υμων,
και προσευχεσθε 'υπερ των διωκοντων 'υμας.
(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.