392

of an angel of God, that "the testimony of Jesus is the spirit of prophecy." (Rev. xix. 10.) It may therefore be remarked generally, that whatsoever is emphatically and characteristically spoken of some certain person, not called by his own name, in the psalms or prophetical books, so that each predicate can be fully demonstrated in no single subject of that or any other time, must be taken as said and predicted of the Messiah, The twenty-second psalm, and the fifty-third chapter of Isaiah's prophecy, may be adduced as illustrations of this rule, which will not mislead any student or reader of the sacred volume. The first four remarks in p. 391. may be advantageously employed in the application of this rule.

II. The interpretation of the word of prophecy, made by Jesus Christ himself, and by his inspired apostles, is a rule and key by which to interpret correctly the prophecies cited or alluded to by them.

The propriety of this canon must be obvious: for as every one is the best interpreter of his own words, so the Holy Spirit (under whose influence the ancient prophets wrote and spoke), in more recent prophecies, refers to former predictions, and often uses the same words, phrases, and images, thus leading us to understand the true sense of those oracles. For instance, the prophecy (in Isa. viii. 14.) that the Messiah would prove a stone of stumbling and a rock of offence, is more plainly repeated by Simeon (Luke ii. 34.), and is shown to have been fulfilled by Paul (Rom. ix. 32, 33.), and by Peter (1 Pet. ii. 8.); and the sixteenth psalm is expressly applied to Jesus Christ by the latter of these apostles. (Acts ii. 25-31.)2 III. Where the prophets describe a golden age of felicity, they clearly foretell Gospel times; and particularly in the Prophecies and Psalms, whatever is predicated of a person not named, in terms expressive of such excellence, glory, and other characteristics, as are suitable in their just emphases to no other subject, must be interpreted as spoken and predicted of the Messiah.

1. It is thus that the writers of the New Testament interpret and allege the ancient prophecies; instances may be given in Deut. xviii. 18. Psalms viii. xvi. xxii. xl. lxix. lxxviii. cxviii. 22, 23. Isa. iv. 2. vii. 14, 15. xlii. 1. liii. Zech. iii. 8. and xii. 10. It is worthy of remark that the writers of the New Testament directly apply to the SON OF GOD the most magnificent descriptions and attributes of the FATHER in the Old Testament; as in Psal. Ixviii. 18. cii. 26, 27. Isa. xlv. 22-24.; which teach us to acknowledge the mystery of God, even of the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge. (Col. ii. 2, 3.)

2. At the time the prophets respectively flourished the Israelites and Jews were, in general, notoriously wicked, although, even in the worst of times, there was a considerable number who feared Jehovah. Hence, while the prophets denounce national judgments upon the wicked (in which temporal afflictions the righteous would necessarily be involved), they at the same time hold out to the latter, to strengthen their trust in God, predictions of future and better times; and, with promises of some great and temporal deliverance, they invariably connect a display of the yet greater though future deliverance of the Messiah: the peace and happiness which are to prevail in consequence of that deliverance are portrayed in such a beautiful assemblage of images, and delineate so high a state of felicity, that, as there is no period in the history of the world, prior to the Christian dispensation, to which they can in any way be applied, these predictions of future happiness and peace must necessarily be understood exclusively to refer to Gospel times. Many passages might be adduced from the prophetic writings in confirmation of this rule. It will, however, suffice to adduce two instances from Isaiah, ch. ix. 2-7. and xi. 1-9. In the former of these passages, the peaceful kingdom of the Messiah is set forth, its extent and duration; and in the latter, the singular peace and happiness which should then prevail are delineated in imagery of unequalled beauty and energy.a

に

IV. Things foretold as universally or indefinitely to come to pass under the Gospel, are to be understood, as they respect the duty,-of all persons; but, as they respect the event,-only of God's people.

Thus, when the peace, that is foretold to prevail in Gospel times, is stated to be so great that men should then beat their swords into ploughshares, and their spears into pruning-hooks; that nation should not lift up sword against nation, neither learn war any more (Isa. ir. 4.); and that the wolf should lie down with the lamb, and the leopard with the kid (Isa. xi. 6. and Lxv. 25. with other passages that might be adduced);-all these highly figu. rative expressions are to be understood of the nature, design, and tendency of the Gospel, and what is the duty of all its professors, and what would actually take place in the Christian world, if all who profess the Christian doctrine did sincerely and cordially obey its dictates. And, so far as the Gospel does prevail upon any, it reclaims their wild and unruly natures; from being furious as wolves, they become meek as lambs, and from raging like lions, they become gentle and tender as kids: so far are they from hurting or injuring others, that they dare not entertain any the slightest thoughts of malevolence or revenge, towards their most inveterate enemies.

Bishop Lowth has some fine remarks on this topic towards the close of his eleventh Lecture. 2 The petty cavils and evasions of Ruperti and other modern commenta. tors, who deny (without being able to disprove) the above canon, are well exposed by Dr. J. P. Smith, on the Person of Christ, vol. i. pp. 222, 223. Rambach, Inst. Herm. pp. 175-177. J. P. Carpzov, Prima Lineæ Hermeneuticæ, pp. 25, 26.

V. As the ancient prophecies concerning the Messiah are of two kinds, some of them relating to his first coming to suffer, while the rest of them concern his second coming to advance his kingdom, and restore the Jews;-in all these prophecies, we must carefully distinguish between his first coming in humiliation to accomplish his mediatorial work on the cross, and his second coming in glory to judgment.

This distinction is sufficiently obvious in those passages which treat of either coming separately, as in Isa. vii. 14. ix. 6. liii. &c. which treat of his first coming in the flesh; and in Isa. ii. 10-21., which refers to his second coming to judgment. To the former must be referred all those passages which relate to his humiliation. But it is more difficult to distinguish each advent in those passages, in which the prophet makes an immediate tran sition from the one to the other. For instance, in Isa. xl. 1-9., the predic tion relates to the first advent of Christ, but in v. 10. his second coming to judgment is noticed, express mention being made of the solemn work of retribution, which is peculiar to judginent. Again, in Jer. xxiii. 5-7. the promise of sending the Son of God into the world is in v. 8. joined with a prophecy concerning the conversion of the Jews, which is yet future. A similar instance of uniting the two advents of Christ occurs in Mal. ii. 1-5 By distinguishing, however, between them, we shall be better able to combat the objections of the Jews, who apply to the Messiah all those predictions which refer to a state of exaltation, while they overlook all those plain, though less numerous prophecies, in which is described Messiah's first coming in a state of humiliation.

Before we dismiss the important subject of prophecy, there are two cautions, which must uniformly be kept in view in studying the prophetic writings.

1. The first is, that we do not apply passing events as actually fulfilling particular prophecies.

It has justly been remarked, that "a commentator upon the predictions of Daniel and John can never be too much upon his guard against the fas cinating idea, that he may expect to find every passing event of his own day there predicted. Before he ventures to introduce any exposition founded upon present circumstances, he ought to make it clearly appear that it both accords with the chronological order so carefully preserved in those prophecies, that it strictly harmonizes with the language of symbols, and that it demonstrates every part of the prediction to tally exactly with its supposed accomplishments."

2. The other caution is, that we do not curiously pry beyond what is expressly written, or describe as fulfilled prophecies which are yet future.

Such secret things, as unaccomplished prophecies, belong unto the Lord our God; and it is a vain waste of time to weary ourselves with conjectures respecting the precise mode of their accomplishment. Upon these points, when we go beyond what is written, we exceed our commission; and t has almost invariably been found, that a commentator, who attempted to show how a prophecy was about to be fulfilled, was by the event convicted of error. We may safely and positively declare what will come to pass, and we may even say how it will come to pass, so long as we resolutely confine ourselves to the explicit declarations of Scripture; but to point out the manner in which an event will be accomplished, any further than the word of God has revealed the manner of it, is to pry too curiously mto what he has purposely concealed, and to aim at becoming prophets, instead of contenting ourselves with being humble and fallible expositors of prophecy. What the Bible has declared, that we may without hesitation declare: beyond this, all is mere vague conjecture.

On the subject of apparent contradictions between prophecies and their accomplishment, see Chap. VII. Sect. III. infra.

4-Faber's Dissertation on the Prophecies, vol. ii. p. 277.

Ibid. vol. i. p. 77.

A. H. Franckii Introductio ad

In addition to the writers cited in the course of this chapter, it may be stated that the fulfilment of prophecy is fully considered by Bishop Newton in his "Dissertations," 2 vols. 8vo. See also Sir Isaac Newton's Observstions on Daniel, and the Apocalypse, 4to. Lectionem Prophetarum, (Hala Magdeburgica, 1724, 8vo.), pp. 1--88. In pp. 91-247. he has applied his general principles to the interpretation of the prophet Jonah; Glassii Philologia Sacr. lib. i. tract. iv. col. 311-324. 4to. edit. Lipsia, 1725; Rambachii Observationes Selectæ de Parallelismo Sacro, pp. 219-235., and his Instit. Hermeneutica Sacræ, pp. 741-745 779-791. J. E. Pfeifferi, Inst. Herm. Sacr. pp. 79-81.; Langii Hermeneutica Sacra, pp. 133-150.; Turretin de Sacræ Scripturæ Interpretatione, cap. iv. pp. 244-255.; in pp. 256-295. he has given an admirable illustration of the principles laid down by him in the preceding chapter by expounding chapters i. and ii. of the prophecy of Joel; Pareau, Institutio Interpretis Veteris Testamenti, pp. 468-519.; Principes Généraux pour l'Intelligence des Prophéties (Paris, 1763, 8vo.); Bishop Warburton's Divine Legation of Moses, book vi. (Works, vol. vi. p. 47. et seq.); Dr. Hey's Norrisian Lectures, vol. i. pp. 235-240.; Dr. Smith's View of the Prophets, 12mo. ; Bishop Hurd's Introduction to the Study of the Prophets (Works, vol. v.); Dr. Macknight's Translation and Commentary on the Epistles, vol. iv. (4to. edit.) or vi. (8vo. edit.) essay viii. sect. v.; Mr. Frere's Combined View of the Prophecies of Daniel, Esdras, and St. John, 8vo.; and the Rev. Wm Jones's Lectures on the Figurative Language of Scripture. (Theol. and Miscel. Works, vol. iv.) These writers have all been consulted on the present occasion.

CHAPTER V.

ON THE DOCTRINAL INTERPRETATION OF THE SCRIPTURES.

As the Holy Scriptures contain the revealed will of God | scope of any particular epistle, but also for the purpose of reconto man, they not only offer to our attention the most interesting ciling doctrinal passages, which, to a cursory reader, may at first histories and characters for our instruction by example, and sight appear contradictory. the most sublime prophecies for the confirmation of our faith, but they likewise present to our serious study, doctrinal truths of the utmost importance. Some of these occur in the historical, poetical, and prophetical parts of the Bible: but they are chiefly to be found in the apostolic epistles which, though originally designed for the edification of particular Christian churches or individuals, are nevertheless of general applica tion, and designed for the guidance of the universal church in every age. For many of the fundamental doctrines of Christianity are more copiously treated in the epistles, which are not so particularly explained in the Gospels; and as the authors of the several epistles wrote under the same divine inspiration as the evangelists, the epistles and gospels must be taken together, to complete the rule of Christian faith. The doctrinal interpretation, therefore, of the Sacred Writ ings is of paramount consequence; as by this means we are enabled to acquire a correct and saving knowledge of the will of God concerning us. In the prosecution of this important branch of sacred literature, the following observations

are offered to the attention of the student:

I. The meaning of the Sacred Writings is not to be determined according to modern notions and systems: but we must endeavour to carry ourselves back to the very times and places in which they were written, and realize the ideas and modes of thinking of the sacred writers.

This rule is of the utmost importance for understanding the Scriptures; but is too commonly neglected by commentators and expositors, who, when applying themselves to the explanation of the Sacred Writings, have a preconceived system of doctrine which they seek in the Bible, and to which they refer every passage of Scripture. Thus they rather draw the Scriptures to their system of doctrine, than bring their doctrines to the standard of Scripture; a mode of interpretation which is altogether unjust, and utterly useless in the attainment of truth. The only way by which to understand the meaning of the sacred writers, and to distinguish between true and false doctrines, is, to lay aside all preconceived modern notions and systems, and to carry ourselves back to the very times and places in which the prophets and apostles wrote. In perusing the Bible, therefore, this rule must be most carefully attended to :-it is only an unbiassed mind that can attain the true and genuine sense of Scripture.'

II. Regard must also be had to the peculiar state of the churches, cities, or persons, to whom particular epistles, especially those of Saint Paul, were addressed; as the knowledge of such state frequently leads to the particular occasion for which such epistle was written.

"Although the general design of the whole of Scripture was the instruction of the world, and the edification of the church in every age, still there was an immediate and specific design with regard to every book. This appears particularly obvious in reference to the epistles. With the exception of those properly called catholic or general epistles, and of a few written to individuals, they were addressed to particular societies of Christians, and they were adapted to the exact state of those societies, whether consisting chiefly of Jewish or of Heathen converts; whether recently organized as churches, or in a state of flourishing maturity; whether closely cemented together by the strength of brotherly love, or distracted by the spirit of faction; whether steadfast in adherence to the truth, or inclining to the admission of error. Now, if these considerations were present to the mind of the inspired writer of an epistle, and served to regulate the strain and the topics of his address, it is evident that they must by no means be disregarded by us in our attempts to ascertain the genuine and intended sense."2 A knowledge, therefore, of the state of the particular churches, to which they addressed their epistles, is of the greatest importance, not only to enable us to ascertain the

1 Turretin, de Interp. Sacr. Script. pp. 312. 314. See also some sensible remarks on these perversions of the Sacred Writings in the Christian Observer for 1818, vol. xvii. p. 317.

Rev. H. F. Burder's Sermon on the Duty and Means of ascertaining the genuine Sense of the Scriptures, p. 19. 3D VOL. I.

For instance, the Galatian churches, not long after their members had been converted to the faith of the Gospel, were persuaded by some Judaiz and observe the entire law of Moses: hence great dissensions arose among ing teachers that it was absolutely necessary they should be circumcised, the Galatian Christians. These circumstances led Saint Paul to write his Epistle to them; the design of which was, to prove the Jewish ceremonial nature of the Gospel, and thus to restore mutual good will among them. law to be no longer obligatory, to convince them of the moral and spiritual Again, Rom. xiv. 5. and Gal. iv. 10, 11. are apparently contradictory to each other. In the former passage we read-One man esteemeth one day above another; another esteemeth every day alike. Let every man be observe days, and months, and times, and years; I am afraid lest I have fully persuaded in his own mind." The latter passage runs thus," Ye bestowed upon you labour in vain." Now, if we attend to the situation and seeining difficulty. character of the persons addressed, we shall easily be enabled to solve this The Roman and Galatian churches were composed of both Jews and Gentiles: but they are not addressed promiscuously; neither are they the who "regarded days," among the Romans, were the converted Jews, who, same description of people who are addressed in both passages. Those having from their youth observed them as divine appointments, were with difficulty brought to lay them aside. And as their attachment had its ori ing the day unto the Lord;" and great forbearance was enjoined upon the gin in a tender regard to divine authority, they were considered as "keepGentile converts towards them in that matter. Those, on the other hand, who, among the Galatians, "observed days, and months, and times," were converted Gentiles, as is manifest from the context, which describes them nature were no gods." (ch. iv. 8.) These being perverted by certain Juas having, in their unconverted state, "done service to them which by daizing teachers, were, contrary to the apostolic decision (Acts xv.), cirNor was this all; they were led to consider these things as necessary to cumcised, and subjected themselves to the yoke of Jewish ceremonies. justification and salvation, which were subversive of the doctrine of justifibeing considered, the different language of the apostle is perfectly in chacation by faith in Jesus Christ. (Acts xv. 1. Gal. v. 4.) These circumstances racter. Circumcision, and conformity to the law of Moses, in Jewish converts, was held to be lawful. Even the apostle of the Gentiles himself "to Jewish laws. And when writing to others, he expresses himself on this the Jews became a Jew;" frequently, if not constantly, conforming to the wise:-"Is any man called, being circumcised? let him not become uncised. Circumcision is nothing, and uncircumcision is nothing; but the circumcised. Is any called, in uncircumcision? let him not become circumkeeping of the commandments of God." (1 Cor. vii. 18, 19.) But for Gentiles, who had no such things to allege in their favour, to go off from the of bondage, and not only so, but to make it a term of justification, was suffi liberty granted to them (Acts xv.), and entangle themselves under a yoke cient to excite a fear lest the labour which he had bestowed upon them was in vain.

Braunius, Vitringa, and Buddeuse have happily illustrated numerous passages in St. Paul's Epistles by attending to the circumstances mentioned in the above canon. The state of the Apocalyptic churches has also been well described by our learned countryman Smith, by Witsius, and tle to the Romans, has elaborately investigated the state of the church at especially by Ferdinand Stosch Rambach, in his Introduction to the Epis Rome, and applied it to the justification and scope of this epistle.10

III. In order to understand any doctrinal book or passage of Scripture, we must attend to the controversies which were agitated at that time, and to which the sacred writers allude: for a key to the apostolic epistles is not to be sought in the modern controversies that divide Christians, and which were not only unknown, but also were not in existence at that time.

The controversies which were discussed in the age of the apostles are to be ascertained, partly from their writings, partly from the existing monuments of the primitive Christians, and likewise from some passages in the writings of the Rabbins.

From these it appears that the following were the principal questions to obtain eternal life-the observance of the Mosaic law, or faith and obethen agitated, viz. What is the true way by which to please God, and thus dience as held forth in the Gospel? To this question the following was closely allied-Whether the observance of the Mosaic ceremonies was so tiles? The former question is particularly discussed in St. Paul's Epistle absolutely necessary, that they were to be imposed on the converted Gento the Romans; the latter in the council held at Jerusalem (Acts xv. 1-31.), Another question which was most warmly agitated, related to the cailing and especially in the Epistle to the Galatians. of the Gentiles, which the Jews could by no means bear, as appears froin

Fuller's Harmony of Scripture, pp. 44. 46.
Selecta Sacra, lib. i.

Observationes Sacræ, lib. iv. cc. 7, 8.
Jo Francisci Buddei Ecclesia Apostolica, sive de Statu Ecclesiæ Chris.

In his "Remarks upon the Manners, Religion, and Government of the tianæ sub Apostolis Commentatio Historica Dogmatica. Jenæ, 1729. 8vo. Turks, with a Survey of the Seven Churches of Asia," 8vo. 1678. The remarks had previously been printed in Latin in 1672, and again in an enlarged

edition in 1674.

Miscellanea Sacra, tom. i. p. 669.

Ferdinandi Stosch Syntagma Dissertationum Septem de nominibus toti. Guelpherbyti, 1757. dem Urbium Asiæ ad quos D. Johannes in Apocalypsi Epistolas direxit, 8vo. 10 Jo. Jac. Rambachii Introductio Historico-Theologica in Epistolam Pauli ad Romanos. 8vo. Halæ, 1727.

numerous passages in the Gospels, Acts of the Apostles, and the Epistles. The apostles, therefore, found it necessary to assert that point, to confirm it by citing numerous prophecies from the Old Testament relative to the conversion of the Gentiles, and to vindicate it from the objections of the Jews; this has been done by Saint Paul in several chapters of his Epistle to the Romans, as well as in his Epistles to the Ephesians and Colossians, in which he proves that the Jewish ceremonies were superseded.

There were also some Jewish notions, which were refuted both by our
Lord and by his apostles; for instance, that all Jews would certainly be
saved. Turretin, to whom we are indebted for this observation, has ad-
duced a passage from the Codex Sanhedrin, which affirmed that every Jew
had a portion in the future world, and another from the Talmud, in which it
is said that Abraham is sitting near the gates of hell, and does not permit
any Israelite, however wicked he may be, to descend into hell.
In opposi
tion to such traditions as these, Jesus Christ thus solemnly warned thein:-
Not every man that saith unto me, "Lord, Lord," shall enter into the

kingdom of heaven, but he that doeth the will of my Father which is in
heaven. (Matt. vii. 21.) This notion was also opposed at length by St. Paul.
(Rom. ii. 16. et seq.) Once more: it appears from very many passages of
the Jewish writers, that the Jews divided the precepts of the law into great
and little, and taught that if a man observed one such grand precept, that
would suffice to conciliate the favour of God, and would outweigh all his
other actions. In opposition to this our Lord solemnly declares, that
"whosoever shall break one of these least commandments, and shall teach
men so, he shall be called (shall be) least in the kingdom of heaven" (Matt.
v. 19.); and Saint James also, "whosoever shall keep the whole law, and
yet offend in one point, he is guilty of all." (James ii. 10.)
Further, many erroneous tenets were held and promulgated in the time
of the apostles, by persons calling themselves Christians. To these "oppo
sitions of science falsely so called" (1 Tim. vi. 20.) there are numerous
allusions in the Epistles, where such errors are refuted: for instance, Col.
ii. 18. the worshipping of angels; Col. ii. 20, 21. against the pretensions of
extraordinary mortifications and abstinence; 1 Cor. viii. and 2 Cor. vi. 16, &c.
against idols and eating things offered to them, &c. The beginning of Saint
John's Gospel, it is well known, was written to refute the false notions of

Cerinthus.

V. Where any doctrine is to be deduced from the Scriptures, it will be collected better, and with more precision, from those places in which it is professedly discussed, than from those in which it is noticed only incidentally or by way of inference. For instance, in the Epistles to the Romans and Galatians, the doctrine of justification by faith is fully treated; and in those to the Ephesians and Colossians, the calling of the Gentiles and the abrogation of the ceremonial law are particularly illustrated. These must, therefore, be diligently compared together, in order to deduce those doctrines correctly.

VI. Doctrines peculiar to a certain age are better ascertained from writings belonging to that age, or the times immediately following, than from memorials or writings of a later date.

Thus, the ideas entertained by the patriarchs are better col lected from the writings immediately concerning them—the book of Genesis, for instance than from books written long afterwards, as the Apostolic Epistles.-Not that these are unworthy of credit (of such an insinuation the author trusts he shall be fully acquitted), but because the apostles deduce inferences from passages of Scripture, according to the manner practised in their own time; which inferences, though truly correct, and every way worthy the assent of Christians, were not known st the time when such passages were first committed to writing.

VII. Although the Scriptures sometimes speak of God after the manner of men, they are not to be understood literally, but must be taken in a sense worthy of God.

This rule was not unknown to the Jews, with whom it was usual to say that the Scriptures speak of God with the tongue of the sons of men. When, therefore, human members, faculties, senses, and affections, are attributed to the Deity, they are to be understood in a sense worthy of Him; and the manner in which that sense is to be ascertained is twofold:-1. From the light of nature, which teaches us that all ideas of imperfection are to be removed from God, and, consequently, corporeity; and, 2. From the comparison of other passages of Scripture, in which it is written, that God is a spirit, that he cannot be represented by any figure, and that he is not a man that he should repent, &c. Numerous illustrations of this remark might be offered, were it necessary; but as this subject has already been discussed in a former chapter, it will be sufficient to give a

This reading should not be cursory or casual, but frequent and diligent; and the Epistles should be repeatedly perused, until we become intimately acquainted with their contents.2 Want of attention to the general scope and design of the doctrinal parts of Scripture, particularly of the Epistles, has been the source of many and great errors: for, to pick out a verse or two, and criticise on a word or expression, and ground a doctrine thereon, without considering the main scope of the epistle and the occa-reference to it.5 sion of writing it, is just as if a man should interpret ancient statutes or records by two or three words or expressions in them, without regard to the true occasion upon which they were made, and without any manner of knowledge and insight into the history of the age in which they were written." The absurdity of such a conduct is too obvious to need further exposure.

Having already offered some hints for investigating the scope of a particular book or passage, it only remains to notice that there is this general difference observable between the scope of the Gospels and that of the Epistles; viz. the former represent the principles of Christianity absolutely, or as they are in themselves; while the latter represent them relatively, that is, as they respect the state of the world at that particular time.

VIII. No doctrine is admissible, or can be established from the Scriptures, that is either repugnant to them, or contrary to reason or to the analogy of faith.

For instance, if the doctrine of transubstantiation were to be

admitted, the evidence of our reason, as well as of our senses, could no longer be believed, and the consequence would be, that the arguments for the truth of the Christian religion, arising from the miracles and resurrection of Jesus Christ, would fall to the ground, and become of no effect whatever. Articles of revelation, indeed, may be above our reason; but no doctrine, which comes from God, can be irrational, or contrary to those moral truths, which are clearly perceived by the mind of man. We are sure, therefore, that any interpretation of revealed doctrines that is inconsistent with common sense, or with the established laws of Mr. Locke has forcibly illustrated this remark by relating his own which are dispersed through the Scriptures, ought to be collected morality, must be erroneous. The several parts of those doctrines, practice in studying the Epistles of Saint Paul. After he had found by long experience that the ordinary way of reading a chapter, and then consulting and explained so as to agree with one another, and form an commentators upon difficult passages, failed in leading him to the true intelligible and consistent scheme. The different parts of a revesense of the Epistle, he says, "I saw plainly, after I began once to reflect on it, that if any one should now write me a letter as long as Saint Paul's to lation, which comes from God, must all be reconcilable with one the Romans, concerning such a matter as that is, in a style as foreign, and ex- another, and with sound reason. The prejudices of different pressions as dubious, as his seem to be, if I should divide it into fifteen or six-denominations unfit them for understanding the passages, which teen chapters, and read one ofthem to-day and another to-morrow, &c. it was ten to one that I should never come to a full and clear comprehension of it. are connected with the subjects of their disputations; but there The way to understand the mind of him that wrote it, every one would agree, are general principles that all parties adopt: and no text can be was to read the whole letter through from one end to the other, all at once, to

1 De Sacr. Script. Interp. p. 316.

see what was the main subject and tendency of it; or, if it had several parts | and purposes in it, not dependent one of another, nor in a subordination to one chief aim and end, to discover what those different matters were, and where the author concluded one and began another; and if there were any necessity of dividing the Epistles into parts, mark the boundaries of them." In the prosecution of this thought, Mr. Locke concluded it necessary for the understanding of any one of Saint Paul's Epistles to read it all through at one sitting, and to observe as well as he could the drift and design of the writer. Successive perusals in a similar way at length gave him a good general view of the apostle's main purpose in writing the Epistle, the chief branches of his discourse, the arguments he used, and the disposition of the whole. This, however, is not to be attained by one or two hasty readings. "It must be repeated again and again, with a close attention to

the tenor of the discourse, and a perfect neglect of the divisions into chape ters and verses. On the contrary, the safest way is, to suppose that the Epistle has but one business and but one aim; until, by a frequent perusal of it, you are forced to see there are distinct independent matters in it, which will forwardly enough show themselves." Locke on the Epistles of Saint Paul, Preface. (Works, vol. ii. pp. 281, 282. 4to.)

See pp. 339, 340. supra.

interpreted in a sense inconsistent with those articles which are universally received. This conformity, of every part to first principles, is commonly called the analogy of faith; the nature of which, and the manner in which it is to be applied to the interpretation of Scripture, are stated and explained in pp. 342—344. IX. It is of great importance to the understanding of the doctrinal books of the New Testament, to attend to and distinctly to note the transitions of person which frequently occur, especially in Saint Paul's Epistles.

such a variety of applications, that the understanding of their The pronouns I, We, and You, are used by the apostles in true meaning is often a key to many difficult passages.

Thus, by the pronoun I, Saint Paul sometimes means himself; sometimes any Christian; sometimes a Jew; and sometimes any man, &c. See p. 362. supra

Turretin, p. 324.

INTERPRETATION OF THE MORAL PARTS OF SCRIPTURE.

may be gathered the following particulars, as implied, though not expressed.
mentions only a principal part of what is meant. Now, from the context
must believe in his heart. Secondly, he must confess with his mouth;
First, in the ninth verse it is affirmed, that in order to be saved, a man
If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in
thine heart that God hath raised him from the dead, thou shall be saved.
Confession implies more than profession. A true believer in Jesus Christ
when he is persecuted, and examined concerning his religion. he readily
openly, and of his own accord, professes the articles of his belief; and
confesses the truth, as an evidence of his sincerity and faithfulness. Even
this is not all that is necessary, in order to be saved; for it is added in the
tenth verse, with the heart man believeth UNTO RIGHTEOUSNESS, and with
is productive of a righteous life, and thus the believer becomes a sincere
the mouth confession is made unto salvation. Faith, acting on the heart,
shall be saved. (ver. 13.) In these different passages, it is evident that a
worshipper of the Lord; for whosoever will call on the name of the Lord
part is mentioned for the whole; and in order to understand all that is im-
XI. No article of faith can be established from metaphors,
plied, the several parts must be collected and put together.
parables, or single obscure and figurative texts.

The metaphorical language of the prophets, and figurative expressions which abound in the Scriptures, are calculated to promote the purposes of godliness by acting on the imagination, and by influencing a believer's conduct; but they never were intended to be a revelation of Gospel principles. Instead of deriving our knowledge of Christianity from parables and figurative passages, an intimate acquaintance with the doctrines of the Gospel is necessary, in order to be capable of interpreting

CHAPTER VI.

ON THE MORAL INTERPRETATION

SECTION I.

ON THE INTERPRETATION OF THE MORAL PARTS OF SCRIPTURE.

HAVING already discussed the interpretation of the figura- | tive, spiritual, typical, prophetical, and doctrinal parts of the Sacred Writings, it now remains that we consider the Moral Parts of Scripture. These, indeed, are to be interpreted precisely in the same manner as all other moral writings; regard being had to the peculiar circumstances of the sacred writers, viz. the age in which they wrote, the nation to which they belonged, their style, genius, &c. For, being natives of the East, they treat moral topics, after the oriental manner, in a highly figurative style, and with similitudes, and figures considerably more far-fetched than is usual among Greek and Latin authors, or even among the moderns. Again, being for the most part persons in the common walks of life, they generally deliver their precepts in a popular manner, adapted to the capacities of those to whom they were addressed. In the examination of the moral parts of Scripture, the following more particular rules will be found useful:

I. Moral propositions or discourses are not to be urged too far, but must be understood with a certain degree of latitude, and

For want of attending to this canon, how many moral truths have been pushed to an extent, which causes them altogether to fail of the effect they were designed to produce! It is not to be denied that universal propositions may be offered: such are frequent in the Scriptures as well as in profane writers, and also in common life; but it is in explaining the expressions by which they are conveyed, that just limits ought to be applied, to prevent them from being urged too far. The nature of the thing, and various other circumstances, will always afford a criterion by

3. Universal or indefinite propositions frequently denote | the "evangelical counsels," or "counsels of perfection," as they are called DUTY, or what OUGHT to be done, not what always does actually take place.