§ 5. On referring to the passage where my “simplicity” has afforded amusement to a friend whose brilliant conversation is always a delight to me, I read as follows,—
“It is discovered that in the 111 (out of 320) pages of a copy of Lloyd's Greek Testament, in which alone these five manuscripts are collectively available for comparison in the Gospels,—the serious deflections of a from the Textus Receptus amount in all to only 842: whereas in c they amount to 1798: in b, to 2370: in א, to 3392: in d, to 4697. The readings peculiar to a within the same limits are 133: those peculiar to c are 170. But those of b amount to 197: while א exhibits 443: and the readings peculiar to d (within the same limits), are no fewer than 1829.... We submit that these facts are not altogether calculated to inspire confidence in codices b א c d.”[12]
§ 6. But how (let me ask) does it appear from this, that I have “put forth Lloyd's Greek Testament as the final standard of Appeal”? True, that, in order to exhibit clearly their respective divergences, I have referred five famous codices (a b א c d)—certain of which are found to have turned the brain of Critics of the new school—to one and the same familiar exhibition of the commonly received Text of the New Testament: but by so doing I have not by any means assumed the Textual purity of that common standard. In other words I have not made it “the final standard of Appeal.” All Critics,—wherever found,—at all times, have collated with the commonly received Text: but only as the most convenient standard of Comparison; not, surely, as the [pg xix] absolute standard of Excellence. The result of the experiment already referred to,—(and, I beg to say, it was an exceedingly laborious experiment,)—has been, to demonstrate that the five Manuscripts in question stand apart from one another in the following proportions:—
842 (a) : 1798 (c) : 2370 (b) : 3392 (א) : 4697 (d).
But would not the same result have been obtained if the “five old uncials” had been referred to any other common standard which can be named? In the meantime, what else is the inevitable inference from this phenomenon but that four out of the five must be—while all the five may be—outrageously depraved documents? instead of being fit to be made our exclusive guides to the Truth of Scripture,—as Critics of the school of Tischendorf and Tregelles would have us believe that they are?
§ 7. I cited a book which is in the hands of every schoolboy, (Lloyd's “Greek Testament,”) only in order to facilitate reference, and to make sure that my statements would be at once understood by the least learned person who could be supposed to have access to the “Quarterly.” I presumed every scholar to be aware that Bp. Lloyd (1827) professes to reproduce Mill's text; and that Mill (1707) reproduces the text of Stephens;[13] and that Stephens (1550) exhibits with sufficient accuracy the Traditional text,—which is confessedly [pg xx] at least 1530 years old.[14] Now, if a tolerable approximation to the text of a.d. 350 may not be accepted as a standard of Comparison,—will the writer in the “Church Quarterly” be so obliging as to inform us which exhibition of the sacred Text may?
§ 8. A pamphlet by the Bishop of Gloucester and Bristol,[15] which appeared in April 1882, remains to be considered. Written expressly in defence of the Revisers and their New Greek Text, this composition displays a slenderness of acquaintance with the subject now under discussion, for which I was little prepared. Inasmuch however as it is the production of the Chairman of the Revisionist body, and professes to be a reply to my first two Articles, I have bestowed upon it an elaborate and particular rejoinder extending to an hundred-and-fifty pages.[16] I shall in consequence be very brief concerning it in this place.
§ 9. The respected writer does nothing else but reproduce Westcott and Hort's theory in Westcott and Hort's words. He contributes nothing of his own. The singular infelicity which attended his complaint that the “Quarterly Reviewer” “censures their [Westcott and Hort's] Text,” but, “has not attempted a serious examination of the arguments which they allege in its support,” I have sufficiently dwelt upon elsewhere.[17] The rest of the Bishop's contention may be summed [pg xxi] up in two propositions:—The first, (I.) That if the Revisionists are wrong in their “New Greek Text,” then (not only Westcott and Hort, but) Lachmann, Tischendorf and Tregelles must be wrong also,—a statement which I hold to be incontrovertible.—The Bishop's other position is also undeniable: viz. (II.) That in order to pass an equitable judgment on ancient documents, they are to be carefully studied, closely compared, and tested by a more scientific process than rough comparison with the Textus Receptus.[18]... Thus, on both heads, I find myself entirely at one with Bp. Ellicott.
§ 10. And yet,—as the last 150 pages of the present volume show,—I have the misfortune to be at issue with the learned writer on almost every particular which he proposes for discussion. Thus,
§ 11. At page 64 of his pamphlet, he fastens resolutely upon the famous problem whether “God” (Θεός), or “who” (ὅς), is to be read in 1 Timothy iii. 16. I had upheld the former reading in eight pages. He contends for the latter, with something like acrimony, in twelve.[19] I have been at the pains, in consequence, to write a “Dissertation” of seventy-six pages on this important subject,[20]—the preparation of which (may I be allowed to record the circumstance in passing?) occupied me closely for six months,[21] and taxed me severely. Thus, the only point which Bishop Ellicott has condescended to discuss argumentatively with me, will be found to enjoy full half of my letter to him in reply.