Greek: kalos poieite tois misousin[302] humas],
(4) [Greek: kai proseuchesthe huper ton epereazonton humas],
(5) [Greek: kai diokonton hymas][303].

On the other hand, it is not to be denied that there exists an
appreciable body of evidence for exhibiting the passage in a shorter
form. The fact that Origen six times[304] reads the place thus:

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

(which amounts to a rejection of the second, third, and fourth
clauses;)--and that he is supported therein by B[Symbol: Aleph],
(besides a few cursives) the Curetonian, the Lewis, several Old Latin
MSS., and the Bohairic[305], seems to critics of a certain school a
circumstance fatal to the credit of those clauses. They are aware that
Cyprian[306], and they are welcome to the information that
Tertullian[307] once and Theodoret once[308] [besides Irenaeus[309],
Eusebius[310], and Gregory of Nyssa[311]] exhibit the place in the same
way. So does the author of the Dialogus contra Marcionitas[312],--whom
however I take to be Origen. Griesbach, on far slenderer evidence, was
for obelizing all the three clauses. But Lachmann, Tregelles,
Tischendorf and the Revisers reject them entirely. I am persuaded that
they are grievously mistaken in so doing, and that the received text
represents what St. Matthew actually wrote. It is the text of all the
uncials but two, of all the cursives but six or seven; and this alone
ought to be decisive. But it is besides the reading of the Peshitto, the
Harkleian, and the Gothic; as well as of three copies of the Old Latin.

Let us however inquire more curiously for the evidence of Versions and
Fathers on this subject; remembering that the point in dispute is
nothing else but the genuineness of clauses 2, 3, 4. And here, at
starting, we make the notable discovery that Origen, whose practice was
relied on for retaining none but the first and the fifth
clauses,--himself twice[313] quotes the first clause in connexion with
the fourth: while Theodoret, on two occasions[314], connects with clause
1 what he evidently means for clause 2; and Tertullian once if not twice
connects closely clauses 1, 2; and once, clauses 1, 2, 5[315]. From
which it is plain that neither Origen nor Theodoret, least of all
Tertullian, can be held to disallow the clauses in question. They
recognize them on the contrary, which is simply a fatal circumstance,
and effectively disposes of their