Note 133 — Quest. IX., X., XI. (continued 3)

“It may readily be granted that any tract published by an apostolick man, in the early Christian church, would be circulated among the Christians of those times, with great dispatch, immediately on its publication. This is a natural and indefeasible position, since it arises from a principle in human nature itself. It is natural, too, that, in those times, it should be copied without delay in such churches as were then extant. And this first edition would be circulated to the widest extent, of course. Churches that were established afterwards were more likely to receive the second edition of such a writer’s works; especially, if they had intercourse with the town where he resided in his latter days, and drew their copies from thence, immediately. But I think we may say, that for one copy of the second edition that was circulated, there would be 20, or 50, or 100 copies of the first edition; since not only would it have the advantage of priority, but not one reader in a hundred would think of the second as different from the first. And this has led our translators to mark, as doubtful, the first quotation which I selected from the first Epistle of John, in my last; chap. ii. 23. I have no doubt of the genuineness of the addition; but possibly there may be 50 copies without it to one which contains it.

“Admitting, then, the residence of St. John be at Ephesus, or any part of Asia Minor, for the last thirty years of his life, for which we have the testimony of ancient history, we may date his first epistle, early in that period: or even before he came to live there. This would spread first, among the neighbouring churches in Asia Minor: secondly, eastward, to those countries which professed Christianity, Antioch, for certain: Syria, Cilicia, Pontus, Cappadocia, Galatia, Babylonia, &c. Toward these countries, there are caravans which go every month, or six weeks, from Asia Minor: there is a regular intercourse maintained, between Smyrna, and the internal parts of Asia Minor, and on through Tarsus to Antioch:—from Ephesus to Smyrna was easy. We have every reason to affirm, that it was the same anciently, and therefore, there was an immediate conveyance of such addresses as the apostle John published for the general use of all Christians, from Ephesus, eastward to the oriental provinces of the Roman empire, where Christianity was settled and flourished. In these churches his writings would be in request. Moreover, these churches would be the first to translate his writings into their current language, for the use of the natives of these provinces, who did not understand Greek (which, however prevalent the Greek language was, must have been many) because here was a great number of professing Christians, who desired to be acquainted with their contents.

“It is evident, therefore, that these translations, having for their basis the first edition, can be no evidences of what the apostle thought proper to add in his second addition. The Syriac version, for instance, if we suppose that to be the earliest of all, would represent the first edition, as would also, all versions made from it, and all copies made from those, at that time, received in those parts. Whereas, the Armenian version, because it is much later, would at least stand the chance of obtaining (and being made from) the second edition. The Syriac version, therefore, is no evidence against an addition. The Armenian version is an evidence for it. This version contains 1 John v. 7.

“Also, the churches in Africa were not planted till many years after those of Asia; their intercourse with Ephesus, being by sea, was irregular, and could only take place, occasionally, if it was direct. If we suppose it to be, on the subject before us, through Italy, then it was subject to the same circumstances as attended the intercourse between Ephesus and Rome. I say Rome, because we have no reason to think that there was any number of Christians, worth mentioning, in any other city of Italy. The apostle Paul, when travelling from Rhegio upward was met by brethren from Rome; which when he saw, he thanked God, and took courage. Certainly, then, he had not met with many friends in places that he passed through, and his courage had been somewhat cast down, for that reason. We find no trace of Christianity in Herculaneum, one of the cities of Italy, of the second size, which was destroyed A. D. 79, though we meet with traces of Judaism there; and in short, it must be admitted, that, compared with Asia, the western provinces had but few Christians. We have no reason to think that Rome sent out missionaries early. The south of France was christianized from Asia, though so much further off than Rome. The natural inference is, that these parts would receive later copies of any apostolick writing, published in Asia Minor, than those parts which had a regular intercourse, half a dozen times in a year, at least, but probably much oftener, with Ephesus. And whatever versions were extant in the west, would represent the second edition with its variations, whatever they might be.

“As to Rome itself, I infer, that that capital of the empire had, if any place had, both editions. Suppose, for a moment, that the first edition had reached Rome, when Aristobulus quitted that city for Britain, or that it was sent to Aristobulus, in Britain, from Rome, it will follow, that the ancient British copies would not contain those additions which the apostle John inserted in the second edition. And to this agrees the fact: for Pelagianism could hardly have been repressed by any text more effectually than by the one in question. Yet that errour rose in Britain, and it was not so decidedly opposed then, as it is now, minus the testimony of this text. Moreover, the text is not quoted by the venerable Bede, in a passage of his works, where we should expect to find it, at least, alluded to. He, therefore, might have the first edition.

“In short, almost all the arguments employed against the authenticity of the text may be admitted. They cease to have any great force, after it is once conceded to those who use them, that the first edition, together with all its representatives, in the first century, suppose, had not the words in debate. They are reduced to the infirmity of a negative argument, at best.

“I must now observe, that the African churches being planted long after the Asiatick, they, no doubt, would obtain the best transcripts of the works of any inspired writer, which could be procured about the time of their being founded; i. e. the second edition of the letter under consideration. To this agrees the fact; the African bishops quote the passage. Tertullian, Cyprian, Eucherius, Eugenius, with his consistory of 400 bishops, Vigilius, Fulgentius, &c. &c. so that it was undeniably extant in their copies from the second century downwards. The argument, then, is reduced to a point: either these divines found the passage in their copies, or they put it there. The latter alternative is so dishonourable to Christians and to Christianity, that one is willing to accept of any hypothesis which may vindicate professors and teachers from such enormous guilt.—But further:

“I have said, that Rome might be expected to procure whatever was most excellent in Christian literature, as well as in other studies. It had, then, the first edition, because that was the earliest which could be procured; and the second because the influx of persons to Rome from all parts was so great, that every thing which was portable of a literary nature, might be expected to be brought there. Rome had an ancient version of the scriptures, known under the name of the old Italic version. It is not of any consequence to our argument, whether this version contained the text of the heavenly witnesses, since it was made very early; but if the revised Roman version of the New Testament contained it, we are reduced to the same dilemma as before, in reference to the African bishops—The reviser of this edition (Jerom) either found it, or forged it. The same arguments that relieve the characters of the African bishops, relieve the character of this father. The accusation is incredible. It is loading the party with a crime so far beyond ordinary culpability, that the mind revolts at the charge. It is admitted, then, that the Latin version reads this verse; that St. Jerome adopted it; that it was adopted by the learned after him; as by our own famous Alkwin, at the time, and in the court of Charlemagne, and has so continued ever since. The inference is, that St. Jerome preferred the authority and text of the second edition, and followed it.

“These, moreover, are independent witnesses; for, the African bishops, who wrote before Jerom, could not receive this passage from his revised version: or, if any choose to affirm that the African bishops received this passage from the old Italic version, then the authenticity of the passage follows of course, in proportion to whatever importance is attached to this increased antiquity.”

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