Whereas no single appeal has been made to the evidence supplied by one single ancient Father!—
“Another step is gained by a close examination of all Readings distinctively Syrian.”—(Ibid.)
And yet we are never told which the “Readings distinctively Syrian” are,—although they are henceforth referred to in every page. Neither are we instructed how to recognize them when we see them; which is unfortunate, since “it follows,”—(though we entirely fail to see from what,)—“that all distinctively Syrian Readings may be set aside at once as certainly originating after the middle of the third century.” (p. 117) ... Let us hear a little more on the subject:—
“The same Facts”—(though Dr. Hort has not hitherto favoured us with any)—“lead to another conclusion of equal or even greater importance respecting non-distinctive Syrian Readings ... Since the Syrian Text is only a modified eclectic combination of earlier Texts independently attested,”—
(for it is in this confident style that these eminent Scholars [pg 268] handle the problem they undertook to solve, but as yet have failed even to touch),—
“existing documents descended from it can attest nothing but itself.”—(p. 118.)
Presently, we are informed that “it follows from what has been said above,”—(though how it follows, we fail to see,)—“that all Readings in which the Pre-Syrian texts concur, must be accepted at once as the Apostolic Readings:” and that “all distinctively Syrian Readings must be at once rejected.”—(p. 119.)
Trenchant decrees of this kind at last arrest attention. It becomes apparent that we have to do with a Writer who has discovered a summary way of dealing with the Text of Scripture, and who is prepared to impart his secret to any who care to accept—without questioning—his views. We look back to see where this accession of confidence began, and are reminded that at p. 108 Dr. Hort announced that for convenience he should henceforth speak of certain “groups of documents,” by the conventional names “Western”—“Pre-Syrian”—“Alexandrian”—and so forth. Accordingly, ever since, (sometimes eight or ten times in the course of a single page,[719]) we have encountered this arbitrary terminology: have been required to accept it as the expression of ascertained facts in Textual Science. Not till we find ourselves floundering in the deep mire, do we become fully aware of the absurdity of our position. Then at last, (and high time too!), we insist on knowing what on earth our Guide is about, and whither he is proposing to lead us?... More considerate to our Readers than he has been to us, we propose before going any further, (instead of mystifying the subject as Dr. Hort has done,) to state in a few plain words what [pg 269] the present Theory, divested of pedantry and circumlocution, proves to be; and what is Dr. Hort's actual contention.
XIII. The one great Fact, which especially troubles him and his joint Editor,[720]—(as well it may)—is The Traditional Greek Text of the New Testament Scriptures. Call this Text Erasmian or Complutensian,—the Text of Stephens, or of Beza, or of the Elzevirs,—call it the “Received,” or the Traditional Greek Text, or whatever other name you please;—the fact remains, that a Text has come down to us which is attested by a general consensus of ancient Copies, ancient Fathers, ancient Versions. This, at all events, is a point on which, (happily,) there exists entire conformity of opinion between Dr. Hort and ourselves. Our Readers cannot have yet forgotten his virtual admission that,—Beyond all question the Textus Receptus is the dominant Græco-Syrian Text of a.d. 350 to a.d. 400.[721]
Obtained from a variety of sources, this Text proves to be essentially the same in all. That it requires Revision in respect of many of its lesser details, is undeniable: but it is at least as certain that it is an excellent Text as it stands, and that the use of it will never lead critical students of Scripture seriously astray,—which is what no one will venture to predicate concerning any single Critical Edition of the N. T. which has been published since the days of Griesbach, by the disciples of Griesbach's school.