  We are constrained therefore to proceed to the consideration of the vast mass of testimony which lies ready to our hands. And we must just as evidently seek for principles to guide us in the employment of it. For it is the absence of any true chart of the ocean that has led people to steer to any barren island, which under a guise of superior antiquity might at first sight present the delusive appearance of being the only safe and sure harbour. 1. We are all, I trust, agreed at least in this,—That the thing which we are always in search of is the Text of Scripture as it actually proceeded from the inspired writers themselves. It is never, I mean, “ancient readings” which we propose as the ultimate object of our inquiries. It is always the oldest Reading of all which we desire to ascertain; in other words, the original Text, nothing else or less than the very words of the holy Evangelists and Apostles themselves. And axiomatic as this is, it requires to be clearly laid down. For sometimes critics appear to be engrossed with the one solicitude to establish concerning the readings for which they contend, that at least they must needs be very ancient. Now, since all readings must needs be very ancient which are found in very ancient documents, nothing has really been achieved by proving that such and such readings existed in the second century of our era:—unless it can also be proved that there are certain other attendant circumstances attaching to those readings, which constitute a fair presumption, that they must needs be regarded as the only genuine wording of the passage in question. The Holy Scriptures are not an arena for the exercise or display of the ingenuity of critics. [pg 028]2. I trust it may further be laid down as a fundamental principle that of two possible ways of reading the Text, that way which is found on examination to be the better attested and authenticated—by which I mean, the reading which proves on inquiry to be supported by the better evidence—must in every instance be of necessity presumed to be the actual reading, and is to be accepted accordingly by all students. 3. I will venture to make only one more postulate, viz. this: That hitherto we have become acquainted with no single authority which is entitled to dictate absolutely on all occasions, or even on any one occasion, as to what shall or shall not be regarded as the true Text of Scripture. We have here no one infallible witness, I say, whose solitary dictum is competent to settle controversies. The problem now to be investigated, viz. what evidence is to be held to be “the best,” may doubtless be stated in many ways: but I suppose not more fairly than by proposing the following question,—Can any rules be offered whereby in any case of conflicting testimony it may be certainly ascertained which authorities ought to be followed? The court is full of witnesses who contradict one another. How are we to know which of them to believe? Strange to say, the witnesses are commonly, indeed almost invariably, observed to divide themselves into two camps. Are there no rules discoverable by which it may be probably determined with which camp of the two the truth resides? I proceed to offer for the reader's consideration seven Tests of Truth, concerning each of which I shall have something to say in the way of explanation by-and-by. In the end I shall ask the reader to allow that where these seven tests are found to conspire, we may confidently assume that the evidence is worthy of all acceptance, and is to be implicitly followed. A reading should be attested then by the seven following. [pg 029]Notes of Truth. 1. Antiquity, or Primitiveness; 2. Consent of Witnesses, or Number; 3. Variety of Evidence, or Catholicity; 4. Respectability of Witnesses, or Weight; 5. Continuity, or Unbroken Tradition; 6. Evidence of the Entire Passage, or Context; 7. Internal Considerations, or Reasonableness. |
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