447. Among various readings found in copies, that which suits the connexion should be preferred to such as do not suit it, though these be, in other respects, better supported. But Mark i. 2. Ev HoαIN TO TORTY, most MSS. Vulg. Syr. Pers Mill in loc. and proleg. No. 412, 702, 1019. Mat. v. 47. "If ye salute" r8 285, most MSS. Arm. Goth. But adeλpus, in Camb. MS. Vulg. Copt. Yet preferable, otherwise synonymous with v. 46. Mill and Kuster. in loc. Mark xi. 10 'Η ερχομενη βασιλεια ΕΝ ΟΝΟΜΑΤΙ ΚΥΡΙΟΥ, Τ8 Tarрos, &c. Alex. and many other MSS. but perplex the sense-wanting in 7 MSS. Vulg. Syr. Arm. Copt. Arab. Pers. and in the quotation of Orig. right; the clause has been taken in from v. 9. Mill in loc. and proleg. No. 1246. 448. The sense and connexion are, sometimes, alone sufficient to shew that there is a corruption, and likewise to suggest the proper correction of it. Houbig. Prol. c. 3. a. 4. 2 Sam. xxiii. 13. "Thirty of the thirty went to David." So all editions, except Complut. palpably wrong. Three, v. 16, 17. Dh for now, Compl. Keri. above 20 MSS. all Vers. 1 Chron. xi. 15. Ken. in loc. and Diss. 1. p. 145. 449. But one reading ought not to be preferred to another far better supported, much less to be adopted without any positive authority, except the sense and connexion render it absolutely necessary, as the only means of removing, not merely a difficulty, but an absurdity or falsehood. Houbig. ib. Michael. § 18. 450. Nay, a reading may sometimes deserve to be preferred, on account of its leaving the connexion somewhat obscure, or not immediately obvious; for it may have been, for that very reason, changed by transcribers. Michael. ib. 451. The more independent copies there are of any book, the less liberty is allowable in making corrections, merely because the sense and connexion seem to require them; for the less probability there is that an error should have crept into all the copies. Michael. § 31. 452. Emendations suggested by the sense and connexion, but not supported by any MS. or version, ought not to be inserted into the text; but only marked in the margin, or in notes. Houbig. ib. 453. The connexion is of so great importance for the interpretation of scripture, that its true sense can be apprehended only by explaining every sentence and expression according to the place in which it stands, and the relation which it bears to what precedes, and what follows. 454. General terms being often used only in a part of their extension, it is the connexion that shews to what part of it they ought to be limited. Heb. xi. 6. "Without faith it is impossible to please God." Not saving or Christian faith. The expression is limited by the next words; "that he is. and that he is a rewarder of them that diligently seek him." 455. In like manner, ambiguous expressions must be restricted, among their several significations, to that one which suits the connexion. Mat. xxii. 23. "Judgment, mercy, and faith;" not "belief of any kind,” but “ fidelity.” Rom. xiv. 23. Whatsoever is not of faith, is sin"—not "justifying faith”—not “a warrant from Scripture ;" but “a full persuasion of its lawfulness." This is the natural meaning of Is; and, though not frequent in Scripture, is the only sense of it through this chapter, and alone can suit the argument. Taylor. Locke. Macknight. Critic. in loc. Sanderson's Serm. Rom. i. 28. Adoxos, "unsearching," referring to edoxiμavar just before, "try or search." So Tit. i. 16. But 2 Cor. xiii. 5, 6, 7. "destitute of proof," referring to donun "a proof," v. 3. And 1 Cor. ix. 27. 2 Tim. iii. 8. Heb. vi. 8. " disapproved, rejected." Locke and Macknight in loc. Pearce on 1 Cor. 456. Every term should be considered as it stands in the proposition of which it makes a part, and explained, not by itself, but so as to bring out the real sense of that whole proposition. Mat. vii. 24. "Whosoever heareth these sayings, and doth them, (subject) I will liken him to a wise man which built his house upon a rock," (predicate.) The sense is plain, "he who practises as well as hears, builds his hope of salvation on a sure foundation." But an Antinomian wrests it thus : "The subject of the comparison is, whosoever cometh to Christ by faith being given him of the Father' (supposed without ground :) Such an one hears his words, not only externally, but internally; and he doth them, exercises faith on Christ, his grace and righteousness held forth in them, and performs all duties without any view to obtain eternal life thereby, which he expects only from Christ, as his sayings direct him. Every such believer builds the salvation of his soul, he digs deep, till he come to a good foundation, a rock, Christ, the rock of ages, and he lays the whole stress of his salvation on him." Gill in loc.-Here, plain expressions are explained by metaphorical; a meaning is put on a word inconsistent with its place in the sentence; the sentence destroyed, being all turned into a predicate for a subject gratuitously supposed; the real meaning explained away, turned into an insignificant assertion, that he who expects salvation only from Christ, lays the whole stress of his salvation upon him,' or, he who believes on Christ, believes on Christ.' 457. In a piece of reasoning, every proposition must be considered in its connexion with the whole argument; if it be a principle, or medium of proof, in relation to the point intended to be proved; if an inference, in relation to the premises whence it is deduced; if only an illustration, in reference to the purpose for which it is brought. 458. In an argument, the context sometimes suggest a step which has been left to be understood, in pursuing it. 459. In a narration, the connexion and series will sometimes suggest circumstances necessary for completing it, which have been omitted in their place. Cleric. Ars Critic. p. 3. s. 3. c. 5. and Dissert. in Harm. Evang. 2. can. 4, 5, 6. CHAP. VI. Comparison of Scripture with itself. 460. COMPARISON of Scripture with itself, or explaining and illustrating one passage by another, is an important source of criticism, the legitimacy and force of which depend on this principle, That the whole of Scripture was intended to be, and as inspired, must really be, consistent. 461. Comparison of Scripture with itself is either Particular, of one passage with another passage—or General, of a passage with the analogy of faith. Glass, Philol. 1. 2. p 2. s. 2. 462. The particular comparison of Scripture with itself, is of very great utility; and it is, either of parallel passages, or of passages not parallel. SECT. I. Comparison of Parallel Passages. 463. PASSAGES may be parallel to one another in several different ways; suitably to which, their uses in criticism will be likewise different. |