supposed hostile evidence.

But in fact the Western Church yields unfaltering testimony. Besides the
three copies of the Old Latin which exhibit all the five clauses, the
Vulgate retains the first, third, fifth and fourth. Augustine[316]
quotes consecutively clauses 1, 3, 5: Ambrose[317] clauses 1, 3, 4,
5--1, 4, 5: Hilary[318], clauses 1, 4, 5, and (apparently) 2, 4, 5:
Lucifer[319], clauses 1, 2, 3 (apparently), 5: pseudo-Epiphanius[320]
connects clauses 1, 3,--1, 3, 5: and Pacian[321], clauses 5, 2. Next we
have to ascertain what is the testimony of the Greek Fathers.

And first we turn to Chrysostom[322] who (besides quoting the fourth
clause from St. Matthew's Gospel by itself five times) quotes
consecutively clauses 1, 3--iii. 167; 1, 4--iv. 619; 2, 4--v. 436; 4,
3--ii. 340, v. 56, xii. 654; 4, 5--ii. 258, iii. 341; 1, 2, 4--iv. 267;
1, 3, 4, 5--xii. 425; thus recognizing them _all._

Gregory Nyss.[323] quotes connectedly clauses 3, 4, 5.

Eusebius[324], clauses 4, 5--2, 4, 5--1, 3, 4, 5.

The Apostolic Constitutions[325] (third century), clauses 1, 3, 4, 5
(having immediately before quoted clause 2,)--also clauses 2, 4, 1.

Clemens Alex.[326] (A.D. 192), clauses 1, 2, 4.

Athenagoras[327] (A.D. 177), clauses 1, 2, 5.

Theophilus[328] (A.D. 168), clauses 1, 4.

While Justin M.[329] (A.D. 140) having paraphrased clause 1, connects
therewith clauses 2 and 4.

And Polycarp[330] (A.D. 108) apparently connects clauses 4 and 5.

Didache[331] (A.D. 100?) quotes 2, 4, 5 and combines 1 and 3 (pp. 5, 6).

In the face of all this evidence, no one it is presumed will any more be
found to dispute the genuineness of the generally received reading in
St. Matt. v. 44. All must see that if the text familiarly known in the
age immediately after that of the Apostles had been indeed the bald,
curt thing which the critics imagine, viz.

[Greek: agapate tous echthrous humon,
kai proseuchesthe huper ton diokonton humas,--]

by no possibility could the men of that age in referring to St. Matt. v.
44 have freely mentioned 'blessing those who curse,--doing good to those
who hate,--and praying for those who despitefully use.' Since there are
but two alternative readings of the passage,--one longer, one
briefer,--every clear acknowledgement of a single disputed clause in the
larger reading necessarily carries with it all the rest.

This result of 'comparative criticism' is therefore respectfully
recommended to the notice