Chapter IV. The Vatican And Sinaitic Manuscripts.
§ 1.
No progress is possible in the department of “Textual Criticism” until the superstition—for we are persuaded that it is nothing less—which at present prevails concerning certain of “the old uncials” (as they are called) has been abandoned. By “the old uncials” are generally meant, [1] The Vatican Codex (B),—and [2] the Sinaitic Codex (א),—which by common consent are assigned to the fourth century: [3] the Alexandrian (A), and [4] the Cod. Ephraemi rescriptus (C),—which are given to the fifth century: and [5] the Codex Bezae (D),—which is claimed for the sixth century: to which must now be added [6] the Codex Beratinus (Φ), at the end of the fifth, and [7] the Codex Rossanensis (Σ), at the beginning of the sixth century. Five of these seven Codexes for some unexplained reason, although the latest of them (D) is sundered from the great bulk of the copies, uncial and cursive, by about as many centuries as the earliest of them (Bא) are sundered from the last of their group, have been invested with oracular authority and are supposed to be the vehicles of imperial decrees. It is pretended that what is found in either B or in א or in D, although unsupported by any other manuscript, may reasonably be claimed to exhibit the truth of scripture, in defiance of the combined evidence of all other documents to the contrary. Let a reading be advocated by B and א in conjunction, and it is assumed as a matter of course that such evidence must needs outweigh [pg 069] the combined evidence of all other MSS. which can be named. But when (as often happens) three or four of these “old uncials” are in accord,—especially if (as is not unfrequently the case) they have the support of a single ancient version (as the Bohairic),—or a solitary early Father (as Origen), it seems to be deemed axiomatic that such evidence must needs carry all before it[71].
I maintain the contradictory proposition, and am prepared to prove it. I insist that readings so supported are clearly untrustworthy and may be dismissed as certainly unauthentic.
But let us in this chapter seek to come to some understanding with one another. My method shall be to ask a plain question which shall bring the matter to a clear issue. I will then (1) invent the best answers I am able to that question: and then (2) to the best of my ability—I will dispose of these answers one by one. If the reader (1) is able to assign a better answer,—or (2) does not deem my refutation satisfactory,—he has but to call me publicly to account: and by the rejoinder I shall publicly render either he, or I, must be content to stand publicly discredited. If I knew of a fairer way of bringing this by no means recondite matter to a definite issue, the reader may be well assured I should now adopt it[72].—My general question is,—Why throughout the Gospels are B and א accounted so trustworthy, that all but the absolute disposal of every disputed question about the Text is held to depend upon their evidence?
And I begin by asking of a supposed Biblical Student,—Why throughout the Gospels should Codex B and א be deemed more deserving of our confidence than the other Codexes?
Biblical Student. Because they are the most ancient of our Codexes.
Dean Burgon. This answer evidently seems to you to convey an axiomatic truth: but not to me. I must trouble you to explain to me why “the most ancient of our Codexes” must needs be the purest?
B. S. I have not said that they “must needs be the purest”: and I request you will not impute to me anything which I do not actually say.