655. The Rabbinical writers have many explications of Scripture handed down to them by tradition, or contained in MSS. to which there is not general access; several of them just, and, therefore, highly useful.

656. They likewife apply much to the study of the Hebrew language, and have great knowledge of it, which enables them to give the fenfe of Scripture; and, particularly, they preferve many idioms, phrafes, and modes of expreffion, used by their ancestors, which beft illuftrate texts in which fimilar ones oc

cur.

Mat. xii. 36. Every idle word (gnus agyov) they shall give account thereof," their eafy, ordinary converfation, whether good or bad, (Kimchi in Pfal. i. 3.); we fhall be examined concerning our flighter difcourfe, as well as our more deliberate.

SECT. VI.

Of the Ancient Christian Writers.

657. THE writings of the ancient Chriftians, called the Fathers, are of fome ufe in criticism, both with respect to the reading, and the fense.

658. They contain many quotations from the original, at least of the New Teftament; and all have a

P 4

greed,

1

greed, that these may supply various readings, fome of them genuine; though not concerning the degree of authority due to them.

659. Some, affirming that they frequently quote inaccurately, or only from memory, determine that they give no authority, or very little, to any reading which is not established by MSS.

Michael.

1. 1. c. 1.

30. Pfaff. c. 12. can. 3, Whitby Exam. Millii,

660. Others, particularly Popish writers, think, that their works being more ancient than any MSS, now extant, the quotations found in them are the best means of fettling the genuine reading, and ought to have the greatest authority.

Dupin. Diff. Prelim. Michael. ib.

2

661. The truth feems to be, that they generally quoted Scripture very exactly, as they had it in their copies; and, therefore, when a reading followed by them agrees with any ancient MS., it is, probably, the genuine reading,

Wetstein, Prol. c. 16. can. 14. Pfaff. ib,

Mat. vi. 1. "Do not senμoσvrny, alms. So moft copies. But dinator, righteoufnefs," in 2 ancient MSS., Vulg., moft Fathers, and most agreeable to the Scripture ftyle.

Mill. & Pearce in loc,

662. The total filence of the Fathers concerning a reading which would have confirmed their opinion in a controverted

controverted point, juftly renders that reading fufpi

cious.

Wetstein, ib.

663. The Fathers generally take their quotations from the 70 verfion; and the Latin Fathers quote Scripture according to the Latin verfions then in ufe; they therefore show what was then read in these verfions.

664. Concerning the usefulness of the Fathers for the interpretation of Scripture, there are very different opinions; fome, particularly the generality of Popish writers, reckon their authority abfolute, and their interpretations facred.

665. Others, confidering their interpretations, as received by the most ancient of them from the apoftles, or their immediate hearers, and fucceffively tranfmitted to the reft, allow them fo great authority, efpecially when feveral agree in them, that they ought to be adopted, except there be the most cogent reasons against them,

666. Others confider their interpretations as entitled to no authority, except what they derive from their appearing juft, on a fair examination of them; but differ concerning the degree of this authority.

667. Most of the Fathers being totally ignorant of the Hebrew language, and many of the Latin Fathers ignorant of the Greek, as well as of the rules of criti.

cifin; their literal explications of Scripture are often lame and fuperficial.

668. In their polemical works, they often stretch the Scripture, in order to favour the doctrines which they maintained.

669. In their homilies, when they ftick to the lite ral fenfe, they ftudy not fo much to determine it with accuracy, as to accommodate the most obvious meaning to their fubject, or to apply it to practical purpofes in a rhetorical manner.

Chryfoftom. Bafil.

670. Even fuch of them as did not wholly a leđ the literal fenfe of Scripture, are fond of

it, and drawing from it mystical meanings. wch are altogether fanciful, and of no ufe.

Origen. Auguftine. Hilary. Ambrofe. Cyril.

671. The later Fathers generally borrowed the interpretations of fome of the earlier, with fome variations.

Hilary, Origen's. Ambrofe, Origen's, and Bafil's. Caffiodorus, Auguftine's. Rabban, Jerome's.

672. It became customary, in later times, to make compendious collections of the different explications of texts of Scripture given by the Fathers; which were called Catena; and contain, fome good, and many trifling.

Procop. Nicet. Lipoman,

673. Many juft interpretations of Scripture, and fome good rules for interpreting it, may be collected from the works of fome of the Fathers, and will be of great advantage.

Origen. Auguftin. de Doctrin. Chrift. Hieronym. Comment. &c. Theodoret. Queft. & Comment.

SECT. VII.

Of Modern Christian Writers.

674. EVER fince the revival of learning, Christians have bestowed confiderable attention on the Scriptures; and, befides improved editions, and verfions. of them, have produced many works, of several kinds, which contribute much to Scripture criticism.

675. Collections of various readings are the only means of making MSS., copies, and verfions, extenfively useful, by enabling those who have not access to all or many of them, to form a judgment concerning the genuine readings of Scripture; and many fuch collections have been made, firft, with refpect to the New Teftament, and, more lately, with refpect to the Old.

Laurent, Valla, Annotat.

Erafmus, Comment, Stevens,