But before entering upon the character of the later text, a few words are required to remind our readers of the effect of the general argument as hitherto stated upon this question. The text of the later Uncials is the text to which witness is borne, not only by the majority of the Uncials, but also by the Cursives and the Versions and the Fathers, each in greater numbers. Again, the text of the Cursives enjoys unquestionably the support of by very far the largest number among themselves, and also of the Uncials and Versions and Fathers. Accordingly, the text of which we are now treating, which is that of the later Uncials and the Cursives combined, is incomparably superior under all the external Notes of Truth. It possesses in nearly all cases older attestation[299]: there is no sort of question as to the greater number of witnesses that bear evidence to its claims: nor to their variety: and hardly ever to the explicit proof of their continuousness; which indeed is also generally—nay, universally—implied owing to the nature of the case: their weight is certified upon strong grounds: and as a matter of fact, the context in nearly all instances testifies on their side. The course of doctrine pursued in the history of the Universal Church is [pg 207] immeasurably in their favour. We have now therefore only to consider whether their text, as compared with that of BאD and their allies, commends itself on the score of intrinsic excellence. And as to this consideration, if as has been manifested the text of B-א, and that of D, are bad, and have been shewn to be the inferior, this must be the better. We may now proceed to some specimen instances exhibiting the superiority of the Later Uncial and Cursive text.
§ 3.
Our Saviour's lament over Jerusalem (“If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!”) is just one of those delicately articulated passages which are safe to suffer by the process of transmission. Survey St. Luke's words (xix. 42), Εἰ ἔγνως καὶ σύ, καί γε ἐν τῇ ἡμερᾳ σου ταύτῃ, τὰ πρὸς εἰρήνην σου,—and you will perceive at a glance that the vulnerable point in the sentence, so to speak, is καὶ σύ, καί γε. In the meanwhile, attested as those words are by the Old Latin[300] and by Eusebius[301], as well as witnessed to by the whole body of the copies beginning with Cod. A and including the lost original of 13-69-124-346 &c.,—the very order of those words is a thing quite above suspicion. Even Tischendorf admits this. He retains the traditional reading in every respect. Eusebius however twice writes καί γε σύ[302]; once, καὶ σύ γε[303]; and once he drops καί γε entirely[304]. Origen drops it 3 times[305]. Still, there is at least a general consensus among Copies, Versions and Fathers for beginning the sentence with the characteristic words, εἰ ἔγνως καὶ σύ; the phrase being [pg 208] witnessed to by the Latin, the Bohairic, the Gothic, and the Harkleian Versions; by Irenaeus[306],—by Origen[307],—by ps.-Tatian[308],—by Eusebius[309],—by Basil the Great[310],—by Basil of Seleucia[311],—by Cyril[312].
What then is found in the three remaining Uncials, for C is defective here? D exhibits ει εγνως και συ, εν τη ημερα ταυτη, τα προς ειρηνην σοι: being supported only by the Latin of Origen in one place[313]. Lachmann adopts this reading all the same. Nothing worse, it must be confessed, has happened to it than the omission of καί γε, and of the former σου. But when we turn to Bא, we find that they and L, with Origen once[314], and the Syriac heading prefixed to Cyril's homilies on St. Luke's Gospel[315], exclusively exhibit,—ει εγνως εν τη ημερα ταυτη και συ τα προς ειρηνην: thus, not only omitting καί γε, together with the first and second σου, but by transposing the words καὶ σύ—ἐν τῇ ἡμερᾳ ταύτῃ, obliterating from the passage more than half its force and beauty. This maimed and mutilated exhibition of our Lord's words, only because it is found in Bא, is adopted by W.-Hort, who are in turn followed by the Revisers[316]. The Peshitto by the way omits καὶ σύ, and transposes the two clauses which remain[317]. The Curetonian Syriac runs wild, as usual, and the Lewis too[318].
Amid all this conflict and confusion, the reader's attention is invited to the instructive fact that the whole body of cursive copies (and all the uncials but four) have retained [pg 209] in this passage all down the ages uninjured every exquisite lineament of the inspired archetype. The truth, I say, is to be found in the cursive copies, not in the licentious BאDL, which as usual stand apart from one another and from A. Only in respect of the first σου is there a slight prevarication on the part of a very few witnesses[319]. Note however that it is overborne by the consent of the Syriac, the Old Latin and the Gothic, and further that the testimony of ps.-Tatian is express on this head[320]. There is therefore nothing to be altered in the traditional text of St. Luke xix. 42, which furnishes an excellent instance of fidelity of transmission, and of an emphatic condemnation of B-א.
§ 4.
It is the misfortune of inquiries like the present that they sometimes constrain us to give prominence to minute details which it is difficult to make entertaining. Let me however seek to interest my reader in the true reading of St. Matt. xx. 22, 23: from which verses recent critical Editors reject the words, “and to be baptized with the baptism that I am baptized with,” καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι.
About the right of the same words to a place in the corresponding part of St. Mark's Gospel (x. 38), there is no difference of opinion: except that it is insisted that in St. Mark the clause should begin with ἤ instead of καί.
Next, the reader is requested to attend to the following circumstance: that, except of course the four (אBDL) and Z which omit the place altogether and one other (S), all the Uncials together with the bulk of the Cursives, and the [pg 210] Peshitto and Harkleian and several Latin Versions, concur in reading ἢ τὸ βάπτισμα in St. Matthew: all the Uncials but eight (אBCDLWΔΣ), together with the bulk of the Cursives and the Peshitto, agree in reading καὶ τὸ βάπτισμα in St. Mark. This delicate distinction between the first and the second Gospel, obliterated in the Received Text, is faithfully maintained in nineteen out of twenty of the Cursive Copies.
In the meantime we are assured on the authority of אBDLZ—with most of the Latin Copies, including of course Hilary and Jerome, the Cureton, the Lewis, and the Bohairic, besides Epiphanius,—that the clause in question has no right to its place in St. Matthew's Gospel. So confidently is this opinion held, that the Revisers, following Griesbach, Lachmann, Tischendorf, Tregelles, Alford, have ejected the words from the Text. But are they right? Certainly not, I answer. And I reason thus.