Has no friend ever reminded him that assertions concerning the presence or absence of a “Syrian” or a “Pre-Syrian,” a “Western” or a “Non-Western element,” are but wind,—the merest chaff and draff,—apart from proof? Repeated ad nauseam, and employed with as much peremptory precision as if they were recognized terms connoting distinct classes of Readings,—(whereas they are absolutely without significancy, except, let us charitably hope, to him who employs them);—such expressions would only be allowable on the part of the Critic, if he had first been at the pains to index every principal Father,—and to reduce Texts to families by a laborious process of Induction. Else, they are worse than foolish. More than an impertinence are they. They bewilder, and mislead, and for a while encumber and block the way.
LXXIX. This is not all however. Even when these Editors notice hostile evidence, they do so after a fashion which can satisfy no one but themselves. Take for example their note on the word εἰκῆ (“without a cause”) in S. Matthew v. 22 (“But I say unto you, that whosoever is angry with his brother without a cause”). The Reader's attention is specially invited to the treatment which this place has experienced at the hands of Drs. Westcott and Hort:—
(a) They unceremoniously eject the word from S. Matthew's Gospel with their oracular sentence, “Western and Syrian.”—Aware that εἰκῆ is recognized by “Iren. lat-3; Eus. D. E. Cyp.,” they yet claim for omitting it the authority of [pg 359] “Just. Ptolem. (? Iren. 242 fin.), Tert.; and certainly” (they proceed) “Orig. on Eph. iv. 31, noticing both readings, and similarly Hier. loc., who probably follows Origen: also Ath. Pasch. Syr. 11: Ps.-Ath. Cast. ii. 4; and others”.... Such is their “Note” on S. Matthew v. 22. It is found at p. 8 of their volume. In consequence, εἰκῆ (“without a cause”) disappears from their Text entirely.
(b) But these learned men are respectfully informed that neither Justin Martyr, nor Ptolemæus the Gnostic, nor Irenæus, no, nor Tertullian either,—that not one of these four writers,—supplies the wished-for evidence. As for Origen,—they are assured that he—not “probably” but certainly—is the cause of all the trouble. They are reminded that Athanasius[803] quotes (not S. Matt. v. 22, but) 1 Jo. iii. 15. They are shown that what they call “ps.-Ath. Cast.” is nothing else but a paraphrastic translation (by Græculus quidam) of John Cassian's Institutes,—“ii. 4” in the Greek representing viii. 20 in the Latin.... And now, how much of the adverse Evidence remains?
(c) Only this:—Jerome's three books of Commentary on the Ephesians, are, in the main, a translation of Origen's lost 3 books on the same Epistle.[804] Commenting on iv. 31, Origen says that εἰκῆ has been improperly added to the Text,[805]—which shows that in Origen's copy εἰκῆ was found there. A few ancient writers in consequence (but only in consequence) of what Jerome (or rather Origen) thus delivers, are observed to omit εἰκῆ.[806] That is all!
(d) May we however respectfully ask these learned Editors why, besides Irenæus,[807]—Eusebius,[808]—and Cyprian,[809]—they [pg 360] do not mention that εἰκῆ is also the reading of Justin Martyr,[810]—of Origen himself,[811]—of the Constitutiones App.,[812]—of Basil three times,[813]—of Gregory of Nyssa,[814]—of Epiphanius,[815]—of Ephraem Syrus twice,[816]—of Isidorus twice,[817]—of Theodore of Mops.,—of Chrysostom 18 times,—of the Opus imp. twice,[818]—of Cyril[819]—and of Theodoret[820]—(each in 3 places). It was also the reading of Severus, Abp. of Antioch:[821]—as well as of Hilary,[822]—Lucifer,[823]—Salvian,[824]—Philastrius,[825]—Augustine, and—Jerome,[826]—(although, when translating from Origen, he pronounces against εἰκῆ[827]):—not to mention Antiochus mon.,[828]—J. Damascene,[829]—Maximus,[830]—Photius,[831]—Euthymius,—Theophylact,—and others?[832]... We have adduced no less than thirty ancient witnesses.
(e) Our present contention however is but this,—that a Reading which is attested by every uncial Copy of the Gospels except b and א; by a whole torrent of Fathers; by every known copy of the old Latin,—by all the Syriac, (for the Peschito inserts [not translates] the word εἰκῆ,)—by the [pg 361] Coptic,—as well as by the Gothic—and Armenian versions;—that such a reading is not to be set aside by the stupid dictum, “Western and Syrian.” By no such methods will the study of Textual Criticism be promoted, or any progress ever be made in determining the Truth of Scripture. There really can be no doubt whatever,—(that is to say, if we are to be guided by ancient Evidence,)—that εἰκῆ (“without a cause”) was our Saviour's actual word; and that our Revisers have been here, as in so many hundred other places, led astray by Dr. Hort. So true is that saying of the ancient poet,—“Evil company doth corrupt good manners.” “And if the blind lead the blind,”—(a greater than Menander hath said it,)—“both shall fall into the ditch.”[833]
(f) In the meantime, we have exhibited somewhat in detail, Drs. Westcott and Hort's Annotation on εἰκῆ, [S. Matth. v. 22,] in order to furnish our Readers with at least one definite specimen of the Editorial skill and Critical ability of these two accomplished Professors. Their general practice, as exhibited in the case of 1 Jo. v. 18, [see above, pp. [347-9],] is to tamper with the sacred Text, without assigning their authority,—indeed, without offering apology of any kind.
(g) The sum of the matter proves to be as follows: Codd. b and א (the “two false Witnesses”),—b and א, alone of MSS.—omit εἰκῆ. On the strength of this, Dr. Hort persuaded his fellow Revisers to omit “without a cause” from their Revised Version: and it is proposed, in consequence, that every Englishman's copy of S. Matthew v. 22 shall be mutilated in the same way for ever.... Delirant reges, plectuntur Achivi.
(h) But the question arises—Will the Church of England submit to have her immemorial heritage thus filched from [pg 362] her? We shall be astonished indeed if she proves so regardless of her birthright.