Chapter XVIII: Section 6: , Greek: taes aionioi paegaes tou hudatos taes zoaes tou

exiontos ek taes naeduos tou Christou.]

[307:2] _Celsus' Wahres Wort_, p. 229.

[308:1] [Greek: ho taen hagian pleuran ekkentaetheis, ho ekcheas ek taes pleuras autou ta duo palin katharsia, hudor kai aima, logon kai pneuma]. See Routh, _Rel. Sac_. i. p. 161.

[308:2] Lardner, _Credibility_, &c., ii. p. 196.

[315:1] Tregelles in Horne's _Introduction_, p. 334.

[315:2] _Adv. Haer._ iii. 11. 8.

[316:1] _Adv. Haer._ iii. 1. 1.

[317:1] See Lardner, _Credibility_, &c., ii. pp. 223, 224, and Eus. _H.E._ ii. 15 (14 Lardner).

[317:2] Compare _H.E._ ii. 15 and vi. 14.

[317:3] _H.E._ vi. 14.

[317:4] _Strom._ iii. 13.

[318:1] For the meaning of this word ('schriftliche Beweisurkunde') see Rönsch, _Das N.T. Tertullian's_, p. 48.

[318:2] _Adv. Marc._ iv. 2.

[318:2] _Ibid_. iv. 5.

[318:4] _Ibid_. v. 9.

[318:5] _Ibid_. iv. 2-5; compare v. 9, and Rönsch, pp. 53, 54.

[319:1] Eus. _H.E._ vi. 25.

[319:2] See M'Clellan on Luke i. 1-4. On the general position of Origen in regard to the Canon, compare Hilgenfeld, _Kanon_, p. 49.

[320:1] So Westcott in _S.D._ iii. 1692, n. Tregelles, in Horne's _Introduction_, p. 333, speaks of this translation as 'coeval, apparently, with Irenaeus himself.' We must not, however, omit to notice that Rönsch (p. 43, n.) is more reserved in his verdict on the ground that the translation of Irenaeus 'in its peculiarities and in its relation to Tertullian has not yet received a thorough investigation;' compare Hilgenfeld, _Einleitung_, p. 797.

[320:2] Rönsch, _Das N.T. Tertullian's_, p. 43.

[321:1] Rönsch, _Itala und Vulgata_, pp. 2, 3.

[321:2] Horne's _Introduction_, p. 233.

[321:3] _Introduction_ (2nd ed.), pp. 300, 302, 450, 452.

[321:4] iii. p. 1690 b.

[322:1] Hilgenfeld, in his recent _Einleitung_, says expressly (p. 797) that 'the New Testament had already in the second century been translated into Latin.' This admission is not affected by the argument which follows, which goes to prove that the version used by Tertullian was not the 'Itala' properly so called.

[322:2] See Smith's Dictionary, iii. p. 1630 b.

[322:3] _Introduction_, p. 274.

[322:4] See Routh, _Rel. Sac._ i. pp. 124 and 152.

[323:1] See Scrivener, _loc. cit_.

[323:2] See _New Testament_, &c., i. p. 635.

[323:3] _S.D._ iii. p. 1634 b.

[324:1] _Einleitung in das Neue Testament_, p. 724.

[324:2] _Geschichte der heiligen Schriften Neuen Testaments_, p. 302.

[324:3] _Einleitung_, p. 804.

[324:4] See Tregelles, _loc. cit_.

[324:5] Cf. Hilgenfeld, _Einleitung_, p. 805. It hardly seems clear that Origen had _no_ MS. authority for his reading.

[324:6] _Introduction_, p. 530. But [Greek: oupo] is admitted into the text by Westcott and Hort.

[324:7] 'The text of the Curetonian Gospels is in itself a sufficient proof of the extreme antiquity of the Syriac Version. This, as has been already remarked, offers a striking resemblance to that of the Old Latin, and cannot be later than the middle or close of the second century. It would be difficult to point out a more interesting subject for criticism than the respective relations of the Old Latin and Syriac Versions to the Latin and Syriac Vulgates. But at present it is almost untouched.' Westcott, _On the Canon_ (3rd ed.), p. 218, n. 3.

[325:1] See Scrivener's _Introduction_, p. 324.

[325:2] Cf. Bleek, _Einleitung_, p. 735; Reuss, _Gesch. N.T._ p. 447.

[326:1] This is the date commonly accepted since Massuet, _Diss. in Irenaeum_, ii. 1. 2. Grabe had previously placed the date in A.D. 108, Dodwell as early as A.D. 97 (of. Stieren, _Irenaeus_, ii. pp. 32, 34, 182).

[326:2] Routh, _Rel. Sac._ i. p. 306.

[327:1] Eus. _H.E._ v. 11, vi. 6. Eusebius, in his, 'Chronicle,' speaks of Clement as eminent for his writings ([Greek suntatton dielampen]) in A.D. 194.

[327:2] The books called 'Stromateis' or 'Miscellanies' date from this reign. _H.E._ vi. 6.

[327:3] _Stromateis_, i. 1.

[327:4] _Adv. Marc._ iv. 5.

[327:5] _De Praescript. Haeret_. c. 36; see Scrivener, _Introduction_, p. 446.

[328:1] pp. 450, 451.

[328:2] p. 452. These facts may be held to show that the books were not regarded with the same veneration as now.

[329:1] v. 30. 1.

[330:1] _Adv. Haer._ iii. 11. 8.

[330:2] _Ib_. iii. 14. 2.

[331:1] Cf. _Adv. Haer._ iv. 13. 1.

[332:1] The varieties of reading in this verse are exhibited in full by Dr. Westcott, _On the Canon_, p. 120, notes 4 and 5.

[336:1] Matt. v. 28 is omitted as too ambiguous and confusing, though it is especially important for the point in question as showing that Tertullian himself had a variety of MSS. before him.

[336:2] St. Matthew's Gospel is wanting in this MS. to xxv. 6; two leaves are also lost, from John vi. 50 to viii. 52.

[346:1] _Strom_. ii. 20.

[347:1] In a volume entitled _The Authorship and Historical Character of the Fourth Gospel_, Macmillan, 1872. I may say with reference to this book--a 'firstling' of theological study-- that I am inclined now to think that I exaggerated somewhat the importance of minute details as an evidence of the work of an eye-witness. The whole of the arguments, however, summarised on pp. 287-293 seem to me to be still perfectly valid and sound, and the greater part of them--notably that which relates to the Messianic expectations--is quite untouched by 'Supernatural Religion.'

[348:1] It is instructive to compare the canons elaborately drawn up by Mr. M'Clellan (_N.T._ i. 375-389) with those tacitly assumed in 'Supernatural Religion.' The inference in the one case seems to be 'possible, therefore true,' in the other, 'not probable, or not confirmed, therefore false.' Surely neither of these tallies with experience.

[352:1] This, perhaps, is one that is apt to be overlooked. In order to be quite sure that the process of analysis is complete it must be supplemented and verified by the reversed process of synthesis. If a compound has been resolved into its elements, we cannot be sure that it has been resolved into _all_ its elements until the original compound has been produced by their recombination. Where this second reverse process fails, the inference is that some unknown element which was originally present has escaped in the analysis. The analysis may be true as far as it goes, but it is incomplete. The causes are 'verae causae,' but they are not all the causes in operation. So it seems to be with the analysis of the vital organism. We may be said to know entirely what air and water are because the chemist can produce them, but we only know very imperfectly the nature of life and will and conscience, because when the physiological analysis has been carried as far as it will go there still remains a large unknown element. Within this element may very well reside those distinctive properties which make man (as the moralist is _obliged_ to assume that he is) a responsible and religious being. The hypotheses which lie at the root of morals and religion are derived from another source than physiology, but physiology does not exclude them, and will not do so until it gives a far more verifiably complete account of human nature than it does at present.

[354:1] Mr. Browning has expressed this with his usual incisiveness and penetration:--

'I hear you recommend, I might at least
Eliminate, decrassify my faith ...
Still, when you bid me purify the same,
To such a process I discern no end,
Clearing off one excrescence to see two;
There's ever a next in size, now grown as big,
That meets the knife: I cut and cut again!
First cut the liquefaction, what comes last
But Fichte's clever cut at God himself?'

But also, on the other hand:--

'Where's
The gain? how can we guard our unbelief?
Just when we are safest, there's a sunset-touch,
A fancy from a flower-bell, some one's death,
A chorus ending from Euripides,--
And that's enough for fifty hopes and fears,
As old and new at once as Nature's self,
To rap and knock and enter in our soul ...
All we have gained then by our unbelief
Is a life of doubt diversified by faith,
For one of faith diversified by doubt:
We called the chess-board white,--we call it black.'

_Bishop Blongram's Apology_.

[359:1] As to the defects of the present edition, see Tischendorf, Prolegomena to _Vetus Testamentum Graece juxta LXX Interpretes_, p. liii: 'Eae vero (collationes) quemadmodum in editis habentur non modo universae graviter differunt inter se fide atque accuratione, sed ad ipsos principales testes tam negligenter tamque male factae sunt ut etiam atque etiam dolendum sit tantos numos rara liberalitate per Angliam suppeditatos criticae sacrae parum profuisse.' Similarly Credner, in regard to the use of the Codex Alexandrinus, _Beiträge_, ii. 16: 'Wahrhaft unbegreiflich und unverzeihlich ist es, dass die Herausgeber der kostbaren Kritischen Ausgabe der LXX, welcher zu Oxford vor wenigen Jahren vollendet und von Holmes und Parsons besorgt worden ist, statt cine sorgfältige Vergleichung des in London aufbewahrten Cod. Alex. zu veranstalten, sich lediglich auf die Ausgabe von Grabe beschränkt haben, dessen Kritik vielfach nicht einmal verstanden worden ist.'