Quest. CLVI. Is the word of God to be read by all?
Answ. Although all are not to be permitted to read the word
publicly to the congregation, yet all sorts of people are bound
to read it apart by themselves, and with their families, to
which end the holy scriptures are to be translated out of the
original, into vulgar languages.
Quest. CLVII. How is the word of God to be read?
Answ. The holy scriptures are to be read, with an high and
reverend esteem of them; with a firm persuasion that they
are the very word of God, and that he only can enable us to
understand them, with desire to know, believe, and obey the
will of God revealed in them, with diligence and attention
to the matter and scope of them; with meditation, application,
self-denial, and prayer.
The word’s being made effectual to salvation, which was
the subject last insisted on, not only supposes that we
read it as translated into vulgar languages, but that we understand
what we read, in order to our applying it to our particular
case, and improving it for our spiritual advantage. These
107things are next to be considered as contained in the answers
we are now to explain. Accordingly,
I. We have an account, in the former of them, of the obligation
that all persons are under to read, or at least, attend to
the reading of the word of God; more particularly,
1. It is to be read publicly in the congregation, by those who
are appointed for that purpose. This is evident, inasmuch as
the church, and all the public worship that is performed therein,
is founded on the doctrines contained in scripture; and
every one who would be made wise to salvation, ought to be
well acquainted with it; and the reading it publicly, as a part
of that worship that is performed in the church, is not only a
testimony of the high esteem that we have for it; but it will
be of great use to those, who, through a sinful neglect to read
it in families, and their not being disposed to do this in their
private retirement; or, through the stupidity of their hearts,
and the many incumbrances of worldly business, will not allow
themselves time for this necessary duty, by reason whereof
they remain strangers to those great and important truths contained
therein.
That this is a duty appears from the charge that the apostle
gives, that the epistle which he wrote to the church at Thessalonica,
should be read unto all the holy brethren, 1 Thess. v.
27. And he gives the like charge to the church at Colosse,
Col. iv. 16. And to this we may add, that the scripture is not
only to be read, but explained; which is the principal design
of the preaching thereof. This is no new practice; for the Old
Testament was not only read, but explained in the synagogues
every Sabbath-day; which is called, by a metonymy, a reading
Moses, Acts xv. 21. viz. explaining the law that was given
by him. Thus Ezra stood upon a pulpit of wood, opened the
book in the sight of all the people; and he, with some other of
his brethren that assisted him herein, read in the book in the
law of God distinctly, and gave the sense, and caused them to
understand the reading, that is, the meaning thereof, Neh. viii.
4,-8. In like manner our Saviour went into the synagogue
the Sabbath-day, and stood up and read, that part of the holy
scriptures, taken from the prophecy of Isaiah; which, when he
had done, he applied it to himself, and shewed them how it
was fulfilled in their ears, Luke iv. 16,-24. So that it is
supposed that the word is to be publicly read.
The only thing in this answer, that needs explaining is, what
is meant by those words, all are not to be permitted to read
the word publicly to the congregation. We are not to suppose
that there is an order of men that Christ has appointed to be
readers in the church, distinct from ministers; therefore the
meaning of this expression may be, that all are not to read the
108word of God together, in a public assembly, with a loud voice;
for that would tend rather to confusion than edification. Nor
ought any to be appointed to do it, but such as are grave, pious,
and able to read it distinctly, for the edification of others.
And who is so fit for this work, as the minister whose office is
not only to read, but explain it in the ordinary course of his
ministry?
2. The word of God is to be read in our families; which
is absolutely necessary for the propagating religion therein.
This, indeed, is shamefully neglected; which is one great reason
of the ignorance and decay of piety in the rising generation;
and the neglect hereof is contrary to God’s command,
Deut. vi. 6, 7. as well as the example of those who are highly
commended for this practice; as Abraham was for commanding
his children, and his household after him, that they should
keep the way of the Lord, Gen. xviii. 19. Psal. lxxviii. 3, 4.
3. The word of God ought to be read by every one, in private;
and that not only occasionally, but frequently as one of
the great businesses of life. Thus God says to Joshua, Josh.
i. 8. This book of the law shall not depart out of thy mouth;
but thou shalt meditate therein day and night, Psal. i. 2. And
our Saviour commands the Jews to search the scriptures, John
v. 39. and, in some of his discourses with them, though he
was sensible that they were a degenerate people; yet he takes
it for granted, that they had not altogether laid aside this duty,
Matt. xii. 5. chap. xxi. 42. Luke vi. 3. This practice, especially
where the word of God has not only been read, but the
meaning thereof sought after, and attended to with great diligence,
is commended as a peculiar excellency in Christians,
who are, in this respect, styled more noble than others, who
are defective in this duty, Acts xvii. 11.
Now it appears, that it is the duty of every one to read the
word of God, inasmuch as it is given us with this design. If
God is pleased, as it were, to send us an epistle from heaven,
it is a very great instance of contempt cast on it, as well as on
the divine condescension expressed therein, for us to neglect
to read it. Does he impart his mind to us herein, and is it
not our indispensable duty, to pay the utmost regard thereto?
Rev. i. 11. compared with chap. ii. 29. Moreover, our own
advantage should be a farther inducement to us, to read the
word of God; since his design in giving it, was, that we might
believe, and that believing, we may attain life, through the
name of Christ, John xx. 31. Rom. x. 17. chap. xv. 4. It is
sometimes compared to a sword, for our defence, against our
spiritual enemies, Eph. vi. 17. and is therefore designed for
use; otherwise it is no advantage for us. It is elsewhere
compared to a lamp to our feet, Psal. cxix. 105. which is not
109designed for an ornament, but to guide us in the right way;
therefore we must attend to its direction. It is also compared
to food, whereby we are said to be nourished up in the words
of faith and good doctrine, and as new-born babes we are exhorted,
to desire the sincere milk of the word, that we may
grow thereby, 1 Pet. ii. 2. but this end cannot be attained,
unless it be read and applied by us to our own necessities.
This leads us to take notice of the opposition that the Papists
make hereunto, inasmuch as they deny the common people the
liberty of reading the scriptures in their own language, without
leave given them from the bishop, or some other spiritual
guides, who are authorized to allow or deny this privilege, as
they think fit; but without this, the reading of it is strictly
prohibited. And, as an instance of their opposition to it, they
have sometimes burnt whole impressions of the Bible, in the
open market-place; as well as expressed their contempt hereof,
by burning particular copies of scripture, or dragging them
through the streets, throwing them in the kennels, and stamping
them under feet, or tearing them in pieces, as though it
was the vilest book in the world; and some have been burned
for reading it. And, that it may be brought into the utmost
contempt, they have cast the most injurious reproaches upon
it, by calling it a bending rule, a nose of wax, a dumb judge.
And some have blasphemed it, by saying, that it has no more
authority than Esop’s fables; and have compared the psalms
of David to profane ballads. And, they pretend, by all this,
to consult the good of the people, that they may not be misled
thereby.
That which they generally allege in vindication of this practice,
is, that they do not so much oppose the reading the scripture,
as the reading those translations of it, which have been
made by Protestants; and that it is our Bible, not that which
they allow to be the word of God, that they treat with such
injurious contempt.
But to this it may be replied; that the objections they bring
against scripture, are not taken so much from such passages
thereof, which they pretend to be falsely translated; but their
design is, plainly, to keep the people in ignorance, that they
may not, as the consequence of their reading it, imbibe those
doctrines, that will, as they pretend, turn them aside from the
faith of the church; and therefore, they usually maintain, that
the common people ought to be kept in ignorance, as an expedient
to excite devotion; and that, by this means, they will
be the more humble, and pay a greater deference to those unwritten
traditions that are propagated by them, and pretended
to be of equal authority with scripture, which the common
people must take up with instead of it. And, indeed, the
110consequence hereof, is agreeable to their desire; for they appear
to be grossly ignorant, and think themselves bound to
believe whatever their leaders pretend to be true, without exercising
a judgment of discretion, or endeavouring to know
the mind of God relating thereunto.
That which they generally allege in opposing the common
people’s reading the Bible, is, that it contains some things in
it that are hard to be understood; as the apostle Peter expresses
it, in 2 Pet. iii. 16. which they that are unlearned and unstable
wrest, as they do also the other scriptures, unto their destruction.
But to this it may be replied; that it must be allowed that
some things contained in scripture, are hard to be understood;
inasmuch as the gospel contains some mysteries which finite
wisdom cannot comprehend; and the great doctrines of the
gospel, are sometimes unintelligible by us, by reason of the
ignorance and alienation of our minds from the life of God,
as well as from the imperfections of this present state, in which
we know but in part. Notwithstanding, they, who with diligence
and humility, desire, and earnestly seek after the knowledge
of those truths that are more immediately subservient to
their salvation, shall find that their labour is not lost; but in
following on to know the Lord, shall know as much of him as
is necessary to their glorifying and enjoying him, as the prophet
says, Then shall ye know if ye follow on to know the
Lord, Hos. vi. 3. It is to be owned, that there are some
depths in scripture, that cannot be fathomed by a finite understanding;
which should tend to raise our admiration, and put
us upon adoring the unsearchable wisdom of God, as well as
an humble confession that we are but of yesterday, and know,
comparatively, nothing, Job viii. 9. Yet there are many doctrines
that we may attain to a clear knowledge of, and improve,
to the glory of God, in the conduct of our lives. Thus the
prophet speaks of an high way, that is called the way of holiness;
concerning which it is said, that way-faring men, who
walk therein, though fools, that is, such as have the meanest
capacity, as to other things, shall not err therein, Isa. xxxv. 8.
that is, they who humbly desire the teaching of the Spirit,
whereby they may be made acquainted with the mind and will
of God, shall not be led out of the way by any thing that he
has revealed to his people in his word. It is very injurious
to the sacred oracles to infer, that because some things are
hard to be understood, therefore all that read them, must necessarily
wrest them to their own destruction. And besides,
the apostle does not say, that all do so, but only those who are
unlearned and unstable; unlearned, that is, altogether unacquainted
with the doctrines of the gospel, as not making them
111the matter of their study and enquiry; and unstable, that is,
such as give way to scepticism, or they whose faith is not
built on the right foundation, but are inclined to turn aside
from the truth, with every wind of doctrine. This God’s people
may hope to be kept from, while they study the holy scriptures,
and earnestly desire to be made wise thereby unto salvation.
As to what the Papists farther allege against the common
people’s being permitted to read the scriptures, because, as
they pretend, this will make them proud, and induce them to
enquire into those things that do not belong to them, whereby
they will soon think themselves wiser than their teachers; and
that it has been the occasion of all the heresies that are in the
world.
To this it may be answered, that whatever ill consequences
attend a person’s reading of scripture, these are not to be ascribed
to the use, but the abuse of it. Will any one say, that
we ought to abstain from eating and drinking, because some
are guilty of excess therein, by gluttony and drunkenness?
No more ought we to abstain from reading the scriptures, because
some make a wrong use of them. But, inasmuch as it
is supposed that hereby some, through pride, will think themselves
wiser than their teachers; this, we will allow, they
may do, without passing a wrong judgment on themselves;
and it is injurious treatment of mankind, to keep the world in
ignorance, that they may not detect the fallacies, or expose
the errors of those who pretend to be their guides in matters
of faith.
As to what is farther alleged, that the reading of scripture
has been the occasion of many heresies in the world, I am
rather inclined to think, that this ought to be charged on the
neglect thereof, or, at least, on their not studying them with
diligence, and an humble dependence on God for his blessing
to attend it.
It may be observed, that whatever reasons are assigned for
their denying the people the liberty of reading the scriptures,
these seem to carry in them a pretence of great kindness to
them, that they may not, hereby, be led out of the way, and
do themselves hurt by this means; as it is a dangerous thing
to put a knife, or a sword, into a child’s, or madman’s hand;
by which they suppose the common people to be ignorant, and
would keep them so. But, whatever reasons they assign, the
true reason why they so much oppose the reading of scripture
is this, because it detects and exposes the absurdity of many
doctrines that are imbibed by them, which will not bear to be
tried by it. If they can but persuade their votaries, that
whatever is handed down by tradition, as a rule of faith, is to
112be received, without the least hesitation, though contrary to
the mind of God in scripture, they are not like to meet with
any opposition from them, let them advance doctrines never
so absurd, or contrary to reason.
If it be enquired, whether they universally prohibit the reading
of scripture? It must be allowed, that the Vulgar Latin
version thereof may be read by any one that understands it,
without falling under their censure. But this they are sensible
of, that the greatest part of the common people cannot understand
it; and if they do, it is so corrupt a translation, that
it seems plainly calculated to give countenance to the errors
that they advance[32]. So that it appears from their whole
management herein, that their design is to deprive mankind
of the greatest blessings which God has granted to them; and
to discourage persons from the performance of a duty, which
is so absolutely necessary to promote the interest of God and
religion in the world. Therefore we must conclude, that it is
an invaluable privilege that we are not only permitted, but
commanded to read the scriptures, as translated into that language
that is generally understood by us.
And this leads us to consider the inference that is deduced
from hence, contained in the latter part of the answer which
we are explaining, viz. that the scriptures are to be translated
out of the original into vulgar languages. This is evident, inasmuch
as reading signifies nothing, where the words are not
understood; and every private Christian is not obliged to addict
himself to the study of the languages in which the scriptures
were written; and it is, indeed, a work of so much pains
and difficulty, that few have opportunity, or inclination, to
apply themselves, to any considerable purpose, to the study
thereof. Therefore, the words of scripture must be rendered
intelligible to all, and consequently, translated into a language
they understand.
This may be argued from the care of providence, that the
scriptures should be delivered, at first, to the Jews, in their
own language; as the greatest part of the Old Testament was
113written in Hebrew, and those few sections or chapters in Ezra
and Daniel, that were written in the Chaldee language, were
not inserted till they understood that language[33]. And, when
the world generally understood the Greek tongue, so that
there was no necessity for the common people to learn it in
schools, and the Hebrew was not understood by those nations,
for whom the gospel was designed; it pleased God to deliver
the New Testament in the Greek language. So that it is beyond
dispute that he intended, that the scriptures should not only be
read, but understood by the common people. And when the
gospel was sent to various nations of different languages, the
Spirit of God, by an extraordinary and miraculous dispensation,
furnished the apostles to speak to every one in their own
language, by bestowing on them the gift of tongues; which
would have been needless, if it were not necessary for persons
to read or hear the holy scriptures with understanding.
II. We are now to consider, how the word of God is to be
read, that we may understand, and improve what is contained
therein to our spiritual advantage; and in order thereunto,
there are several directions given in the latter of the answers
we are explaining.
1. We must read the scriptures with an high and reverent
esteem of them, arising from a firm persuasion, that they are
the word of God. That they are so, has been proved by several
arguments[34]; therefore we will suppose them that read
them, to be persuaded of the truth thereof; and this will beget
an high and reverent esteem of them. The perfections of
God, and particularly his wisdom, sovereignty, and goodness,
shine forth with equal glory in his word, as they do in any of
his works; and therefore it has a preference to all human composures;
in that whatever is revealed therein, is to be admired
and depended on for its unerring wisdom and infallible
verity; so that it is impossible for them, who understand and
improve it, to be turned aside thereby, from the way of truth.
We are also to consider the use that God makes of it, to propagate
his kingdom and interest in the world. It is by this
means that he convinces men of sin, and discovers to them the
way of obtaining forgiveness of it, and victory over it, and
thoroughly furnishes them unto every good work, 2 Tim. iii.
16. For this reason the wisest and best of men have expressed
114the highest esteem and value for it. The Psalmist mentions
the love he had to it, as a person that was in a rapture;
O how love I thy law! it is my meditation all the day, Psal.
cxix. 97. And elsewhere he speaks of it as more to be desired
than gold, yea, than much fine gold; sweeter also than honey
and the honey comb, Psal. xix. 16. which argues the high veneration
he had for it. This we all ought to have; otherwise
we may sometimes be tempted to read it with prejudice, and
thereby, through the corruption of our nature, be prone to
cavil at it, as we sometimes do at those writings that are
merely human, which savour of the weakness and imperfection
of their authors, and consequently, it will be impossible for us
to receive any saving advantage thereby.
2. We must, in reading the word of God, be sensible that
he alone can enable us to understand it. To read the scriptures
and not understand them, will be of no advantage to us;
therefore it is supposed, that we are endeavouring to have our
minds rightly informed and furnished with the knowledge of
divine truths: But by reason of the corruption, ignorance, and
depravity of our natures, this cannot be attained without a peculiar
blessing from God attending our endeavours; therefore
we ought to glorify him, by dependence on him, for this
privilege, (as being sensible that all spiritual wisdom is from
him,) if we would see a beauty and glory in those things that are
revealed therein, and be thoroughly established in the doctrines
of the gospel, so as not to be in danger of being turned aside
from them; or, especially, if we would improve them to our
being made wise unto salvation, we must consider this as the
gift of God. It is he alone who can enable us to understand
his word aright; this is evident, inasmuch as it is necessary
that there be an internal illumination, as well as an external
revelation, which is the subject-matter of our studies and enquiries.
Thus our Saviour not only repeated the words of
those scriptures that concerned himself, to the two disciples
going to Emmaus; but he opened their understandings, that
they might understand them, Luke xxiv. 45. Without this, a
person may have the brightest parts, and most penetrating
judgment in other respects, and yet be unacquainted with the
mind of God in his word, and inclined to embrace those doctrines
that are contrary to it; and especially if God is not
pleased to succeed our endeavours, we shall remain destitute
of the experimental knowledge of divine truths, which is absolutely
necessary to salvation.
3. We must read the word of God with a desire to know,
believe, and obey his will, contained therein. If we do not desire
to know, or understand the meaning of scripture, it will
remain no better than a sealed book to us; and, instead of receiving
115thereby, we shall be ready to entertain prejudices against
it, till we lay it aside, with the utmost dislike; and, as
the consequence thereof, we shall be utterly estranged from the
life of God, through the ignorance and vanity of our minds.
We must also read the word of God with a desire to have our
faith established thereby, that our feet may be set upon a rock,
and we may be delivered from all manner of doubts and hesitations,
with respect to those important truths which are revealed
therein; and we ought to desire, not only to believe,
but yield a constant and cheerful obedience to every thing that
God requires of us therein.
4. Our reading the word of God ought to be accompanied
with meditation, and the exercise of self-denial. Our thoughts
should be wholly taken up with the subject-matter thereof, and
that with the greatest intenseness, as those who are studiously,
and with the greatest earnestness, pressing after the knowledge
of those doctrines that are of the highest importance, that
our profiting herein may appear to ourselves and others,
1 Tim. iv. 15.
As to the exercise of self-denial, all those perverse reasonings
which our carnal minds are prone to suggest against the
subject-matter of divine revelation, are to be laid aside. If we
are resolved to believe nothing but what we can comprehend,
we ought to consider that the gospel contains unsearchable
mysteries, that surpass finite wisdom; therefore we must be
content to acknowledge, that we know but in part. There is a
deference to be paid to the wisdom of God, that eminently
appears in every thing which he has discovered to us in his
word; so that we must adore the divine perfections that are
displayed therein, whilst we retain an humble sense of the imperfection
of our own knowledge. Our reason is not to be
considered as useless; but we must desire that it may be
sanctified, and inclined to receive whatever God is pleased to
impart. We are also to exercise the grace of self-denial, with
respect to the obstinacy of our wills; whereby they are naturally
disinclined to acquiesce in, approve of, and yield obedience
to the law of God, so that we may be entirely satisfied,
that every thing that he commands in his word, is holy, just,
and good.
5. The word of God is to be read with fervent prayer; as
the apostle says, If any man lack wisdom, let him ask of God,
that giveth to all men liberally, and upbraideth not, and it shall
be given him, James i. 5. The advantage we expect hereby, is
as was before observed, his gift; and therefore we are humbly
to supplicate him for it. There are many things in his
word that are hard to be understood; therefore we ought to
say, whenever we take the scriptures into, our hands, as the
116Psalmist does, Open thou mine eyes that I may behold wondrous
things out of thy law, Psal. cxix. 18. We may, in this case,
humbly acknowledge the weakness of our capacities and the
blindness of our minds, which renders it necessary for us to
desire to be instructed by him, in the way of truth. We
may also plead, that his design in giving us this word, was,
that it may be a lamp to our feet, and a light to our paths;
therefore we dread the thoughts of walking in darkness, when
there is such a clear discovery of those things which are so
glorious and necessary to be known. We may also plead,
that our Lord Jesus is revealed to his people as the prophet of
his church; and that whatever office he is invested with, he
delights to execute it, as his glory is concerned therein;
therefore we trust, and hope that he will lead us, by his
Spirit into his truth. We may also plead the impossibility
of our attaining the knowlege of divine things, without his assistance;
and how much it would redound to his glory, as well
as our own comfort and advantage, if he will be pleased to
lead us into the saving knowlege of the truth, as it is in
him: This we cannot but importunately desire, as being sensible
of the sad consequences of our being destitute of it;
inasmuch as we should remain in darkness, though favoured
with the light of the gospel.
6. The word of God is to be read with diligence and attention
to the matter and scope thereof. We have hitherto
been directed in this answer, to apply ourselves to the reading
of scripture, with that frame of spirit which becometh
Christians, who desire to know the mind and will of God
therein, viz. that we ought to have our minds disengaged
from those prejudices which would hinder our receiving any
advantage from it, and to exercise those graces that the nature
and importance of the duty requires; that we ought to
depend upon God, and address ourselves to him by faith and
prayer for the knowlege of those divine truths contained therein.
But, in this last head, we are led to speak of some other
methods conducive to our understanding the scriptures; which
are the effects of diligence and attendance to the sense of the
words thereof, and the scope and design of them.
This being an useful head, I shall take occasion to enlarge
on it more than I have done on the former, and to add some
other things, which may serve as a farther means to direct us,
how we may read the scriptures with understanding. I might
here observe, that they who are well acquainted with the languages
in which they were written, and are able to make just
remarks on the words, phrases, and particles used therein,
some of which cannot be expressed in another language without
losing much of their native beauty and significancy, these
117have certainly the advantage of all others: But since this cannot
be done by the greatest part of mankind, who are strangers
to the Greek and Hebrew languages; they must have recourse
to some other helps for the attaining this valuable end. And
in order thereunto,
(1.) It will be of great use for them to consult those expositions,
which we have of the whole, or some particular parts of
scripture; of which some are more large, others concise; some
critical, others practical. I shall forbear making any remarks
tending to depreciate the performance of some, or extol the
judgment of others; only this must be observed, that many
have passed over some difficulties of scripture, which omission
has given a degree of disgust to the more inquisitive part of
Christians: But this may be attributed in some instances, to a
commendable modesty, which we find not only in those that
have written in our own, but in other languages; whereby
they tacitly confess, either that they could not solve the difficulty;
or, that it was better to leave it undetermined, than to
attempt a solution, which, at best, would amount to little
more than a probable conjecture. It may also be observed,
that others, who have commented on scripture, seem to be
prepossessed with a particular scheme of doctrine, which, if
duly considered, is not very defensible; and they are obliged,
sometimes, to strain the sense thereof, that it may appear to
speak agreeably to their own sentiments; however, their expositions,
in other respects, may be used with great advantage.
To this we may add, that the word preached, being designed
to lead us into the knowledge of scripture-doctrines, we ought
to attend upon, and improve it, as a means conducive thereto,
and to bless God for the great helps and advantages we have
to attain it; but more of this will be considered under some
following answers relating to the preaching and hearing the
word:[35] therefore we proceed to consider,
(2.) That we ought to make the best use we can of those
translations of scripture, that we have in our own language;
which, if we compare together, we shall find, not only that the
style in which one is written, differs from that of another,
agreeably to the respective times in which they were written;
but they differ very much in the sense they give of many places
of scripture; which may easily be accounted for from the
various acceptations of the same Hebrew or Greek word, as
may be observed in all other languages; and there are other
difficulties relating to the propriety of translating some particular
phrases, or the various senses in which several particles
made use of, are to be understood. However, by comparing
118these translations together, they who are unacquainted with the
original, will be sometimes led into a sense more agreeable to
the context and the analogy of faith, by one of them, than by
another. But we will suppose the English reader to confine
himself to the translation that is generally used by us; which,
as it cannot be supposed to be of equal authority with the original,
nor yet so perfect, as that it is impossible to be corrected,
as to every word or phrase contained therein; yet I would be
far from taking occasion from hence to depreciate it, or say
any thing that may stagger the faith of any, as though we
were in danger of being led aside thereby, from the way of
truth, as some have pretended, who plead for the necessity of
a new translation of the Bible; whereas it is much to be feared,
that if any such thing should be attempted, it would deviate
more from the sense of the Holy Ghost, than that which
we now have, and have reason to bless God for, which, I
cannot but think, comes as near the original as most that are
extant. We shall therefore consider how this may be used to
the best advantage, for our understanding the mind of God
therein. And here we shall observe,
[1.] That there is another translation of words referred to
in the margin of our Bibles; which will sometimes give very
great light to the sense of the text, and appear more emphatical,
and rather to be acquiesced in. I shall give a short specimen
of some texts of scripture, that may be illustrated this
way; in which the marginal reading differs from the words it
refers to: Thus it is said, in Job iv. 18. He put no trust in
his servants, and his angels he charged folly: In the margin,
it is observed, that the words may be read, He put no
trust in his servants, nor in his angels in whom he put light;
which denotes the excellency of their nature, and the wisdom
with which they are endowed: Nevertheless, God put no trust
in them, not having thought fit to make use of them in creating
the world, nor committing the government thereof to them.
Again, in Isaiah liii. 3. it is said, We hid, as it were, our
faces from him, speaking of our Saviour; but in the margin,
it is, He hid, as it were, his face from us; which implies, that,
as he bore our grief, so he was charged with our guilt; and
accordingly is represented, as having his face covered, as an
emblem hereof; or else it denotes his concealing or veiling
his glory, as he, who was really in the form of God, appeared
in the form of a servant.
Again, in Jer. xlii. 20. the prophet reproving the people,
says, Ye dissembled in your hearts, when ye sent me unto the
Lord your God, saying, Pray for us; but, in the margin, it is,
You have used deceit against your souls; which contains a farther
illustration of the sense of the words; as it not only denotes
119their hypocrisy, but the consequence thereof, to wit, their
destruction; which agrees very well with the threatning denounced
in verse 22. that they should die by the sword, the famine,
and by the pestilence. And the same prophet in chap. x.
14. speaking of idolaters, says, Every man is brutish in his
knowlege; but in the margin it is, Every man is more brutish
than to know; in which their stupidity is rather assigned to
their ignorance than their knowlege.
Again, in Zechariah xii. 5. it is said in the text, The governors
of Judah shall say in their hearts, The inhabitants of Jerusalem
shall be my strength in the Lord of hosts their God; but
in the margin it is, The governors of Judah shall say, There is
strength to me, and to the inhabitants of Jerusalem, in the Lord
of hosts; and this reading seems more agreeable to what follows;
which contains several promises of deliverance and
salvation, which God would work for the inhabitants of Jerusalem;
So that we are not to suppose them saying, Jerusalem
shall be our strength; but, the Lord of hosts, who is a safe-guard
to it, as well as to the governors of Judah.
Again, in Acts xvii. 23. it is said in the text, As I passed by,
and beheld your devotions; but, in the margin it is, The gods
whom you worship, or, the things ye pay divine honour to;
which is very agreeable to the context, and the design of
the apostle therein. Again, in chap. xxii. 29. it is said in
the text, that they departed from him, which should have examined
him, meaning Paul, in the margin it is, tortured him;
which is agreeable to the Roman custom of scourging, and
thereby tormenting one that was under examination for supposed
crimes.
Again, in Gal. i. 14. the apostle says, I profited in the
Jews religion, above many my equals; in the margin it is, My
equals in years; which seems much more agreeable to the
apostle’s design.
Again, in Heb. ii. 7. it is said in the text, Thou madest
him, viz. our Saviour, a little lower than the angels; in the
margin it is, A little while inferior to them; as referring to
his state of humiliation; which continued comparatively, but
a little while.
[2.] In order to our making a right use of our English
translation, that we may understand the mind of God contained
therein, let it be farther observed, that by reason of the
conciseness of the Hebrew and Greek texts, there are several
words left out, which must be supplied, to complete the sense
thereof; which are inserted in an Italic character. And it
will not be difficult for us to determine whether the insertion
be just or no; when we consider that the translators
often take their direction herein from some words, either
120expressed or understood in the context; as in Heb. viii. 7. it
is said, If the first covenant had been faultless, &c. where the
word covenant is inserted; as it is also in verse 13. because it
is expressly mentioned, in verses 8, 9, 10.
Again, in chap. x. 6. it is said, in sacrifices for sin thou
hadst no pleasure. The word sacrifices is supplied from the
foregoing verse; and, for the same reason, offerings might as
well have been supplied, as in ver. 8. And, in ver. 25. we
are commanded to exhort one another; where one another is
supplied from the foregoing verse.
Again, in 1 Pet. iv. 16. it is said, If any man suffer as a
Christian, let him not be ashamed; where the words, any man
suffer, are inserted as agreeable to what is mentioned, ver. 15.
And, in Eph. ii. 1. You hath he quickened who were dead in
trespasses and sins; the words, hath he quickened, are supplied
from ver. 5. and our translators might as well have added,
you hath he quickened together with him, viz. Christ. These
things I only mention as a specimen of the insertions, to complete
the sense in our translation; and we shall find, that the
words supplied in other scriptures, are for the most part, sufficiently
just; but if they be not so, they are subject to correction,
without the least imputation of altering the words of
scripture, while we are endeavouring to give the true sense
thereof; and we may be allowed, without perverting of the
sacred writings, sometimes, to supply other words instead of
them, which may seem more agreeable to the mind of the
Holy Ghost therein. Thus, in Eph. vi. 12. it is said, We
wrestle against spiritual wickedness in high places. The word
places, is supplied by our translators; and, in the margin, it is
observed, that it might as well be rendered heavenly places.
Now because there is no spiritual wickedness in heavenly
places, therefore they choose, without regard to the proper
sense of the Greek word, to render it high places. Whereas,
in chap. iii. 10. where there is no appearance of such an objection,
they render the same word, heavenly places; though,
I think, the words in both those scriptures, might better be
rendered in what concerns heavenly things.
Again, in 2 Cor. vi. 1. it is said, We, as workers together
with him, beseech you, &c. where, with him, is supplied to
complete the sense; but, I think, it might better have been
left out, and then the sense would have been, ministers, are
workers together with one another, and not together with God;
they are honoured to be employed by God, as moral instruments,
which he makes use of; but they have no other casuality
in bringing about the work of grace. The principal reason
why the words with him, are supplied, is because it seems
agreeable to the apostle’s mode of speaking, in 1 Cor. iii. 9.
121We are workers together with God; but, I think, those words
might better be rendered, labourers together of God[36]; or we
are jointly engaged in his work; therefore there is no reason
from hence to supply the words with him, in the text but now
referred to.
(3.) If we would understand the sense of a particular text
of scripture, we must consider its connexion with the context.
Accordingly we must observe,
1st, The scope, design, or argument insisted on, in the paragraph,
in which it is contained. Thus in Rom. viii. the apostle’s
design in general, is to prove that there is no condemnation
to them which are in Christ Jesus, and to shew who they
are, that may conclude themselves to be interested in this privilege;
together with the many blessings that are connected
with, or flow from it, which the subject matter of that chapter
principally relates to.
And, in Heb. i. the apostle’s principal design is, to prove
the excellency and glory of Christ, as Mediator, above the
angels, as he intimates ver. 4. which argument is principally
insisted on, and illustrated, in the following part of the chapter.
And, in chap. xi. his design is, to give an account of the
great things the Old Testament church were enabled to do,
and suffer, by faith, of which, there is an induction of particulars
in several parts of it.
And, in Rom. v. the apostle insists on the doctrine of original
sin, and shews how sin and death first entered into the
world, and by what means we may expect to be delivered
from it; and so takes occasion to compare Adam and Christ
together, as two distinct heads and representatives of those
who were included in the respective covenants which mankind
were under; by the former of which, sin reigned unto death,
and, by the latter, grace and righteousness, unto eternal life.
Again, in chap. vii. especially from ver. 5. the general argument
insisted on, is, the conflict and opposition there is between
sin and grace, and the manner in which corrupt nature
discovers itself in the souls of the regenerate, together with
the disturbance and uneasiness that it constantly gives them.
And, in Psal. lxxxviii. we have an account of the distress that
a soul is in, when under divine desertion, and brought to the
very brink of despair. And, in Psal. lxxii. under the type of
the glory of Solomon’s kingdom, and the advantages his subjects
should receive thereby, the glory and excellency of
Christ’s kingdom is illustrated, together with the gospel-state,
and blessings thereof. And, in Psal. li. David represents a
true penitent as addressing himself to God for forgiveness;
122though particularly applied to his own case, after he had sinned
in the matter of Uriah. Again, the general argument in
Isa. liii. is to set forth the sufferings of Christ, whereby he
made satisfaction for sin, together with the glory redounding
to himself, and the advantages that believers derive from it.
2dly, We must consider the method made use of in managing
the argument; whether by a close way of reasoning and
consequences deduced from premises, or, by an explication of
what was designed to inform the judgment, and laid down before
in a general proposition. Or, whether the principal design
of the paragraph be, to regulate the conduct of our lives,
awaken our consciences out of a stupid frame, or excite in us
becoming affections, agreeable to the subject-matter thereof.
And, we are to observe how every part of it is adapted to
answer these ends.
3dly, We are to consider who is the person speaking, or
spoken to; whether they are the words of God, the church, or
the inspired writer; and, whether they are directed to particular
persons, or to all men in general? Here we may often observe,
that in the same paragraph there is an apostrophe, or
turning the discourse from one person to another. Nothing is
more common than this in the poetical writings of scripture.
Thus, in the Psalms of David, sometimes God is represented
as speaking to man, and then man as speaking to, or concerning
God, as we may observe, in Psal. cxxxvii. 1-4. there is
a relation of the church’s troubles in Babylon; and, in verses
5 and 6. the Psalmist addresses his discourse to the church;
If I forget thee, O Jerusalem, let my right hand forget her
cunning. And, in ver. 7. he speaks to God, praying that he
would remember the children of Edom, in the day of Jerusalem;
who said, Raze it, raze it, even to the foundation thereof.
And, in ver. 8, 9. he turns his discourse to Babylon, as a
nation destined to destruction.
Again, in Psal. ii. he speaks concerning the rage of the
Heathen, against Christ and his church, and that disappointment
and ruin that they should meet with for it. And, in
ver. 6. he represents God the Father as speaking concerning
Christ; yet have I set my King upon my holy hill of Zion.
And, in ver. 7, 8. Christ is brought in as speaking or making
mention of the decree of God relating to his character and
office, as Mediator, and the success of his kingdom, as extended
to the uttermost parts of the earth, pursuant to his intercession,
which was founded on his satisfaction. And, in ver. 10-12,
the Psalmist turns his discourse to those persecuting
powers, or the kings of the earth, whom he had spoken of in
the former part of the Psalm, and instructs them what methods
they should take to escape God’s righteous vengeance. Such-like
123change of persons speaking, or spoken to, may be observed
in many of the Psalms, Psal. xvi. 1, &c. and cxxxiv.
And throughout the whole book of Canticles, there is an
inter-changeable discourse between Christ and his church,
which is sometimes called his spouse, at other times his sister;
sometimes he speaks to the church, and at other times of it.
And, in other places, the church is represented as speaking to
him, or to the daughters of Jerusalem, namely, those professors
of religion, that had little more than a form of godliness.[37]
Again, we often find, that there is a change with respect to
the persons speaking, spoken to, or of, in the writings of the
prophets, as well as in the poetical writings; as may be observed
in Isa. lxiii. throughout the whole chapter. And, in Micah
vii. 18, 19, 20. there is a change of persons in almost every
sentence; Who is a God like unto thee that pardoneth iniquity,
&c. He retaineth not his anger for ever; he will subdue our
iniquities; and thou wilt cast all our sins into the depths of the sea.
Thou wilt perform the truth to Jacob, and the mercy to Abraham,
which thou hast sworn unto our fathers from the days of old.
4thly, We are farther to consider the occasion of what is
laid down in any chapter, paragraph, or book of scripture,
which we desire to understand. Thus the particular occasion
of the book of Lamentations, was the approaching ruin of Judah,
and the miseries that they should be exposed to when
Jerusalem was besieged by the Chaldeans; as appears by the
subject-matter thereof; though, it may be, that which was the
more immediate occasion of its being delivered at that time,
was, that the prophet might lament the death of good Josiah,
2 Chron. xxxv. 25. which, probably, he had a peculiar eye to,
when he says, The crown is fallen from our head, Lam. v. 16.
as well as the destruction of the whole nation, which would
ensue soon after it, in which their civil and religious liberties
would be invaded by their enemies, who would oppress and
lead them captive.
And the principal occasion of the apostle’s writing the epistle
to the Galatians, was, that he might establish some among
them, in the faith of the gospel, who were so much disposed
to turn aside from him that called them, and embrace another
scheme of religion that was subversive of it; as he observes,
in chap. i. 6. where, by this other gospel, which he dissuades
them from turning aside unto, we are to understand those
doctrines that they had imbibed from those false teachers who
endeavour either to re-establish the observation of the ceremonial
law, or to put them upon seeking righteousness and
life, from their observing the precepts of the moral law, which
tended to overthrow the doctrine of justification by Christ’s
124righteousness; which is a subject often insisted on by the
apostle, both in this and his other epistles.
This method of enquiring into the occasion of what is mentioned
in particular paragraphs of scripture, will often give
light to some things contained therein. Thus we read, in
Matt. xxi. 23-27. that the chief priests and elders ask our
Saviour this question, By what authority dost thou these things?
which, had it proceeded from an humble mind, desirous to be
convinced by his reply to it; or, had he not often, in their
hearing, asserted the authority by which he did those things,
he would, doubtless, have told them, that he received a commission
to do them from the Father; and, that every miracle which
he wrought, was, as it were, a confirming seal annexed to it.
But our Saviour, knowing the design of the question, and the
character of the persons that asked it, he does not think fit to
make any reply to it, rather chusing to put them to silence, by
proposing another question to them, which he knew they would
not be forward to answer, relating to the baptism of John, viz.
whether it was from heaven, or of men. And this was certainly
the best method he could have taken; for he dealt with
them as cavillers, who were to be put to silence, and made
ashamed at the same time.
(4.) In order to our understanding the sense of scripture,
we must, so far as it is possible, compare the phrases, or modes
of expression, as well as the subject insisted on, with what occurs
in other parallel places. Thus, in several of the historical
parts of scripture, we have the same history, or, at least, many
things tending to illustrate it; as the history of the reign of
the kings of Judah and Israel, is the principal subject of the
book of Kings and Chronicles; one of which often refers to,
as well as explains the other, and, by comparing them together,
we shall find, that one gives light to the other. Thus it is
said, in 2 Kings xii. 2. that Jehoash did that which was right,
in the sight of the Lord all his days, wherein Jehoiada the
priest instructed him; by which it is intimated, that, after the
death of Jehoiada, he did that which was evil in the sight of
the Lord; but this is not particularly mentioned in this chapter,
which principally insists on that part of his reign which
was commendable. But if we compare it with 2 Chron. xxiv. we
have an account of his reign after the death of Jehoiada, how
he set up idolatry, ver. 17, 18. being instigated hereunto by
his princes that flattered, or, as it is expressed, made obeisance
unto him, and disregarded the prophets sent to testify against
these practices; and how he stoned Zachariah in the court of
the house of the Lord, for his faithful reproof and prophetic
intimation of the consequence of the idolatry, in which he
shewed the greatest ingratitude, and forgetfulness of the good
125things that had been done for him by his father, who set him
on his throne. We have an account of the time when the Syrians
came up against him, and how they overcame him with
a small company of men; and, that the Lord delivered a very
great host into their hand, because they had forsaken the Lord
God of their fathers, ver. 23, 24.
Again, in the book of Kings, we have but a short history
of the reign of Azariah, otherwise called Uzziah, and of his
being smitten by the Lord, so that he was a leper until the day
of his death, and dwelt in a several house, 2 Kings xv. 1-5.
but in 2 Chron. xxvi. there is a larger account of him, as successful
in war, and of the honour and riches that he gained
thereby; and also we have a particular account of the reason
of the Lord’s smiting him with leprosy, namely, for his invading
a branch of the priest’s office.
Again, in the history of the reign of Manasseh, in 2 Kings
xxi. we have only an account of the vile and abominable part
thereof; whereas, in 2 Chron. xxxiii. we have not only an account
of his wickedness, but of his repentance, together with
the affliction that occasioned it, ver. 12-19.
Moreover, when we read the prophetic writings, we must,
for our better understanding them, compare them with the
particular history of the reign of those kings, in whose time
they prophesied, and the state of the church at that time, their
alliances or wars with neighbouring princes, and the sins that
they were guilty of, which gave occasion to their being sometimes
insulted, and overcome by them, till their ruin was completed
in being carried captive into Babylon. Thus when we
read Isa. vii. which gives an account of Rezin, king of Syria,
and Pekah, the son of Remaliah, against Ahaz, and contains
a prediction of their miscarriage in this attempt; and also, that
the king of Asyria should be hired to assist Ahaz, but should,
instead thereof, deal deceitfully with him, so that he should
deprive Judah of their ornaments, and impoverish, instead of
being helpful to them. This we have a farther explication of
in the history of Ahaz’s reign, in 2 Kings xvi. and 2 Chron.
xxviii.[38]
Again, we ought to compare the account of Sennacherib’s
invading Judah, and the blasphemous insult of Rabshakeh sent
for that purpose, together with his defeat, and the remarkable
hand of God that brought this about, as an encouragement of
Hezekiah’s piety, in the xxxvith and xxxviith chapters of
Isaiah, with the historal account of the same thing, in 2 Kings
xviii. and xix. and 2 Chron. xxxii.
Again, we must compare the Psalms of David with his life,
or the state of the church, which is particularly referred to in
126some of them; which may be very much illustrated from other
scriptures, that have relation to the same dispensations of providence,
or contain an historical account thereof. As for those
psalms that were penned on particular occasions, mentioned in
the respective titles prefixed to them, these will be better understood
if we compare the subject-matter thereof with the
history they refer to. Moreover, we shall often find, that
when the same thing is mentioned in different places of scripture,
there is something added in one, which farther illustrates
what is contained in the other. Thus, in the account we have
of the life of Joseph, in Gen. xxxix. 20. it is said, that he was
put into the prison, the place where the king’s prisoners were
bound; and, in chap. xli. 14. that he was kept in the dungeon,
which is the worst part of the prison. But the Psalmist speaking
of the same matter, in Psal. cv. 18. adds, that his feet were
hurt with fetters, and he was laid in iron; which contains a
farther illustration of the history of his troubles.
Again, when we read in Numb. xi. 31, 32. of God’s feeding
Israel, upon their murmuring in the desert, for want of flesh,
with quails in great abundance; this is mentioned elsewhere,
in Psal. lxxviii. 27. in which we have an account, that these
quails were a sort of feathered fowl, which could not have been
so well understood by the sense of the Hebrew word, which
we render quails[39]. We have also an account, in Exod. xvii.
6. of God’s supplying them with water out of the rock in
Horeb; and if we compare this with Psal. cv. 41. we shall find
that this water issued from thence in so large a stream, that it
was like a river. And the apostle Paul gives farther light to
it, when he says, speaking in a figurative way, that the rock
followed them, 1 Cor. x. 4. that is, the water that ran from it
like a river, did not flow in a right line; but, by a continued
miracle, changed its course, as they altered their stations, in
their various removes from place to place in the wilderness.
And he also adds, that God designed this to be a type of Christ.
I might also observe, that there were many things in the life
of David, after his expulsion from Saul’s court, that would
argue him an usurper; inasmuch as he did not barely fly to
secure his life, which he might lawfully do, as a private person;
but he raised a small army; and accordingly it is said,
in 2 Sam. xxii. 2. that every one that was ‘in distress, or in
debt, or discontented, gathered themselves unto him; and he
became a captain over him; and there were with him about
127four hundred men.’ And Jonathan, who was heir apparent
to the crown, is forced to capitulate with, and take an oath of
him, that he would grant him his life, as concluding, that he
would be king after his father’s death, 1 Sam. xx. 14, 15.
compared with the 42. and Saul’s jealousy hereof, which was
attended with rage, amounting to a kind of destraction, was
not altogether without ground; as he intimates to him, when
he tells him, ‘Behold, I know well that thou shalt surely be
king,’ chap. xxiv. 20. and accordingly, in the following verses,
he makes him ‘swear to him, that he would not cut off his
seed after him, or destroy his name out of his father’s house.’
Now this could hardly be justified, if we did not consider
what we read in another part of scripture, that, before that
time, God had taken away the kingdom from Saul, and anointed
David to be king in his stead, in 1 Sam. xvi. 13. though
he had not the actual possession of it till after Saul’s death.
I might farther observe, that when we read the account contained
in the books of Moses, of the ceremonial law, and the
various rites and ordinances of divine service contained therein,
or meet with any expressions in the Old Testament that
refer to it; these ought to be compared with several things
that are recorded in the writings of the apostle Paul, and, particularly,
a very considerable part of his epistle to the Hebrews[40],
in which we have an account of the signification
thereof, as ordained to be types of the gospel-dispensation.
And, indeed, there are many scriptures of the Old Testament,
which will be better understood by comparing them with others
that refer to them in the New. Thus it is said, in Isa. xvi.
23. Unto me every knee shall bow; which appears to be very
agreeable to what is said concerning our Saviour, in Phil. ii.
10. and it is not only spoken of the divine honour that should
be paid to him; but it relates, in a peculiar manner, to that
glory which all shall ascribe to him, when they stand before
his tribunal, as appears by comparing it with Rom. xiv. 10, 11.
Again, when we read, in Isa. vi. 10. of God’s sending the
prophet to make the heart of the people fat, and their ears
heavy, and shut their eyes, lest they see with their eyes, and
hear with their ears, and understand with their hearts, and
convert, and be healed. It is not to be supposed that God is
represented hereby as the author of their sin; which will plainly
appear, if we compare it with Matt. xiii. 15. in which this
text is cited, and farther explained, as it is said, This people’s
heart is waxed fat, and their eyes have they closed, lest they
should see with their eyes, &c. And it is also referred to, and
explained in the same sense as charging their sin, and the consequence
128thereof upon themselves, in Acts xxviii. 26, 27. By
this method of comparing the Old and New Testament together,
we shall be led to see the beautiful harmony of the
scriptures, and how the predictions thereof have been accomplished;
which will tend very much to establish our faith in
the truth of the Christian religion, that is founded on them.
But this having been insisted on elsewhere[41], we pass it over
at present, and proceed to consider,
That there are several places, in the New Testament, which
being compared together, will give light to one another. Thus,
in the four Evangelists, which contain the history of the life
and death of Christ, we may observe, that some things are left
out, or but briefly hinted at in one of them, which are more
largely insisted on in another. Thus we read, in Matt. xii.
14, 15. that ‘the Pharisees went out and held a counsel against
our Saviour, how they might destroy him;’ upon which occasion
‘he withdrew himself from thence. And great multitudes
followed him, and he healed them all.’ But Mark,
chap. iii. 17, & seq. speaking concerning the same thing, intimates
that the Herodians were joined with the Pharisees in
this conspiracy; and that he ‘withdrew himself to the sea,’ viz.
of Tiberias; where he ordered that ‘a small ship should wait
on him, lest the multitude should throng him.’ And we have
also an account of several places from whence they came,
namely, Galilee, Jerusalem, Idumea, and from beyond Jordan,
and they about Tyre and Sidon, so that a great part of them
were Gentiles; and this gives light to what follows in Matt.
xii. 18, 21. in which it is intimated, that this was an accomplishment
of what was foretold by the prophet Isaias, that he
should shew judgment to the Gentiles; and that, in his name
should the Gentiles trust; therefore he wrought miracles for
their conviction that he was the Messias.
Again, it is said, in Matt. xiii. 12. ‘Whosoever hath, to
him shall be given, and he shall have more abundance. But
whosoever hath not from him shall be taken away, even that
he hath.’ Some will be ready to enquire, how can that which
he hath be said to be taken away, when he is supposed to have
nothing? or, how can a person be said to lose that which he
never had? But if compare this with a parallel scripture, in
Luke viii. 18. there it is said, Whosoever hath not, from him
shall be taken, even that which he seemeth to have; or, as it is
in the margin, that which he thinketh he hath. Now, though
a man cannot lose grace, that had it not; yet an hypocrite,
who seems to have it, may lose that which he supposeth himself
to have.
129This method of comparing the four Evangelists together, is
attempted by several divines; and, among them, a late writer,
who is deservedly esteemed by all the reformed churches[42],
thinks, that the inscription, on the cross of Christ, can hardly
be determined, without what is said of it, by all the four
Evangelists. Mark says these words were written, The king
of the Jews, Mark xv. 26. and Luke says, This is the king of
the Jews, Luke xxiii. 38. and Matthew adds another word,
This is Jesus, the king of the Jews, Matt. xxvii. 37. and John
expresses it thus, Jesus of Nazareth, the king of the Jews,
John xix. 19. So that, by comparing them all together, and
supplying those words from one, which are left out by others
of them, we must conclude, that the inscription was, This is
Jesus of Nazareth, the king of the Jews.
Again, as the Acts of the Apostles contains a brief history
of the first planting the gospel-church, and of the travels and
ministry of the apostle Paul, in particular; this ought to be
compared with some things, occasionally mentioned in his
epistles, which will give farther light to them. Thus the
apostle says, in 1 Cor. xv. 8. Last of all, he was seen of me
also, as one born out of due time; and speaks of himself in ver.
9. as the least of the apostles, not meet to be called an apostle;
because he persecuted the church of God. This ought to be
compared with Acts ix. 1-6. which gives an account of him
as a persecutor before his conversion, and shews how our Saviour
was seen of him; which is not to be taken in the same
sense as he was seen by the rest of the apostles, before his ascension
into heaven; but of his being seen of him, after his
ascension, when, on this occasion, he appeared to him. And,
if this be compared with 1 Cor. ix. 1. he considers this sight
of Jesus as a necessary qualification for the apostleship; therefore,
when he speaks of himself as born out of due time, he
means, called to, and qualified for the apostleship, out of due
time; that is, not at the same time in which the other apostles
were, but by this extraordinary dispensation of providence.
Again, when the apostle, in 1 Thes. ii. 2. speaks of his
having been shamefully entreated at Philippi. This will be
better understood if we compare it with Acts xvi. 16, 21, 22,
& seq. And when he tells the Thessalonians, in the following
words, that we were bold in our God, to speak unto you the
gospel of God with much contention; this should be compared
with Acts xvii. 1, & seq. Many instances of the like nature
might be given, by which, the usefulness of comparing one
scripture with another, would farther appear. But, I design
this only as a specimen, to assist us in the application of this
130direction; which a diligent enquirer into the sense of scripture,
will be able, in reading it, to make farther improvements
upon.
(5.) In order to our understanding the scriptures, we must
take notice of the several figurative modes of speaking that are
used therein. As,
1st, The part is often put for the whole[43]. Thus the soul,
which is one constituent part of man, is sometimes put for the
whole man; as in Gen. xlvi. 26. we read of the souls that
came with Jacob into Egypt; and, in Rom. xii. 1. the body
is put for the whole man; I beseech you, brethren, by the mercies
of God, that you present your bodies, that is, yourselves, a
living sacrifice to God. So the blood of Christ, which is often
spoken of, in scripture, as that by which we are redeemed,
justified, and saved, is to be taken for the whole of his obedience
and sufferings, both in life and death, to which our salvation
is to be ascribed, as well as to the effusion of his blood.
2dly, The thing containing, is put for that which is contained
therein[44]; so the cup in the Lord’s supper, is put for the wine,
1 Cor. xi. 25. And the thing signified is put for the sign
thereof. Thus when it is said, This is my body, ver. 24. the
meaning is, this bread is a sign of my body, to wit, of the sufferings
endured therein.
3dly, Places are, by way of anticipation, called by those
names, which in reality, were not given them, or, which they
were not commonly known by, till some time after. Thus it
is said, that, as soon as Israel had passed over Jordan, they
encamped in Gilgal, Josh. iv. 19. that is, in the place which
was afterwards so called; for it is said, that it was called
Gilgal because there they were circumcised; and so the reproach
of Egypt, occasioned by the neglect of that ordinance, was rolled
away, chap. v. 9. Again, it is said, The kings that came up
against Sodom, when Lot was taken prisoner, had smitten all
the country of the Amalekites, Gen. xiv. 7. whereas, the country
that was afterwards known by that name, could not be so
called at that time; since Amalek, from whom it took its
name, was not born till some ages after, he being of the posterity
of Esau, chap. xxxvi. 11.
4thly, The time past, or present, is often, especially in the
prophetic writings, put for the time to come; which denotes
the certain performance of the prediction, as much as though
it were actually accomplished. Thus it is said, He, that is,
our Saviour, is despised and rejected of men; he hath born our
griefs, he was wounded for our transgressions, Isa. liii. 4, 5.
And elsewhere, The people that walked in darkness have seen
131a great light, chap. ix. 2. and unto us a child is born, chap. v.
9. &c.
5thly, One of the senses is sometimes put for another. Thus
it is said, I turned to see the voice that spake to me, Rev. i. 12.
where seeing is put for hearing, or, understanding the meaning
of the voice that spake.
6thly, Positive assertions are sometimes taken in a comparitive
sense. Thus God says to Samuel, the people in asking
a king, have not rejected thee, but me, 1 Sam. viii. 7. that is,
they have cast more contempt on me than they have on thee,
q. d. they have offered a greater affront to my government,
who condescended to be their king; though they have been
uneasy under thine administration, as appointed to be their
judge. And, in Psal. li. 4. David says, Against thee, thee
only, have I sinned. Whereas he had sinned against Uriah
and Bathsheba, as having murdered the one, and tempted the
other to commit adultery with him; he had sinned against the
army, whom he occasioned to fall in battle, pursuant to the
orders he gave Joab, with a design to destroy Uriah; yet says
he, against thee, thee only, have I sinned; that is, the greatest
aggravation of my sin is, that it contains rebellion against thee.
And elsewhere, God says, I desired mercy, and not sacrifice,
Hos. vi. 6. that is, more than sacrifice.
7thly, There are several hyperbolical ways of speaking in
scripture, whereby more is expressed than what is generally
understood. Thus the vessel in the temple, in which things
were washed, which was ten cubits from one brim to the other,
is called a molten Sea, 1 Kings vii. 23. because it contained a
great quantity of water; though, indeed, it was very small, if
compared with the dimensions of the sea: And in 1 Kings x.
27, it is said, that Solomon made silver to be in Jerusalem, as
stones; and cedars as the sycamore-trees, which are in the vale
for abundance. Silver was not, strictly speaking, as plentiful
as stones; but it implies, that there were vast treasures thereof,
heaped up by the king, and many of his subjects, and no
lack of it in any one. And, in Judges xx. 16. it is said, there
were some of the Benjamites left-handed, every one of whom
could sling stones at an hair-breadth, and not miss; which only
signifies that they had an uncommon expertness in this matter;
and when we read of some of the cities in the land of Canaan,
that were great, and walled up to heaven, Deut. i. 28. it
only denotes that their walls were very high: And, in Kings
i. 43. it is said upon the occasion of Solomon’s being anointed
king, that the people rejoiced with great joy; so that the
earth rent with the sound of them; the meaning of which is
only this, that the shouts of the people were so great, that if
132the concussion of the air, that was made thereby, could have
rent the earth, this would have done it.
8thly, We sometimes find ironical expressions, and sarcasms
used in scripture, with a design to expose the wickedness and
folly of men. Thus, when our first parents sinned by adhering
to the suggestions of Satan, who told them, that they
should be as gods, knowing good and evil, Gen. iii. 5. God says
in an ironical way, Behold the man is become as one of us, to
know good and evil, &c. ver. 22. And the prophet Elijah exposes
Baal’s worshippers; and Micaiah, Ahab’s false prophets,
by using a sarcastic way of speaking, 1 Kings xviii. 27. and
chap. xxii. 15. And Job uses the same figurative way of speaking,
when he reproves the bitter invectives, and false reasonings
of his friends; No doubt but ye are the people, and wisdom
shall die with you, Job xii. 2. And Solomon uses the same way
of address, when he says, Rejoice, O young man, in thy youth,
and let thy heart cheer thee in the days of youth, and walk
in the ways of thy heart, and in the sight of thine eyes: But
know thou, that for all these things God bring thee into
Judgment, Eccl. xi. 9. And, the man that trusts in his own
righteousness for justification, is also exposed in the same way,
‘Behold, all ye that kindle a fire, that compass yourselves
about with sparks; walk in the light of your fire, and in the
sparks that ye have kindled: This shall ye have of mine
hand, ye shall lie down in sorrow,’ Isa. l. 11. And when our
Saviour says to his disciples, having found them asleep, in
Matt. xxvi. 45, 46. ‘Sleep on now, and take your rest; behold
the hour is at hand, and the Son of man is betrayed into
the hands of sinners,’ it is plain from the following words,
that he uses this figurative way of speaking; for he immediately
adds, without an irony, Rise, let us be going.
This, some think to be the method of speaking which our
Saviour makes use of, when he reproves his disciples for that
fond conceit that they had, that his kingdom was of this world;
and contending sometimes among themselves, who should be
greatest therein: Upon which occasion he bids them make
provision for war; and take care to secure those two things
that are necessary thereunto, money and arms: Thus he says,
in Luke xxii. 36. ‘He that hath a purse, let him take it; and
he that hath no sword, let him sell his garment, and buy one;’
they did not, indeed, immediately perceive that he spake in
an ironical way; and therefore replied, in ver. 38. Lord, behold
here are two swords: Upon which he says, still carrying
on the irony, It is enough. So that, whether they understood
his meaning or no, it seems to be this; if you are disposed to
contend who shall be greatest, as though my kingdom were of
a temporal nature, and to be erected and maintained by force
133of arms, do you think you have sufficient treasure to hire
forces to join with you, or buy arms for that purpose? or, do
you imagine that you have courage enough to attack the Roman
empire, and gain it by force? You say, you have two
swords, can you suppose that these are enough? what a ludicrious
and indifferent figure would you make, if you expected
to come off conquerors by this means? No, they that take the
sword shall perish with the sword; for my kingdom is not of
this world: So that all the advantages and honours that you
are to expect therein, are of a spiritual nature. This seems
rather to be the meaning of this scripture, than that which the
Papists generally acquiesce in, namely, that by the two swords,
are meant the civil and ecclesiastical; both which, as they pretend,
are put into the Pope’s hands.
9thly, The scripture often makes use of a figurative way of
speaking, generally called an hendyadis, whereby one complex
idea, is expressed by two words, which is very common in the
Hebrew language. Thus in Jer. xxix. 11. when God promises
his people, that he would give them an expected end, intending
hereby their deliverance from the Babylonish captivity;
the words, if literally translated, ought to be rendered, as
it is observed in the margin, an end and expectation; whereas,
our translators were apprized that there is such a figurative
way of speaking contained in them, and therefore they render
them, an expected end: And this figure is sometimes used in
the New Testament; as when our Saviour tells his disciples,
in Luke xxi. 15. I will give you a mouth and wisdom; that is,
I will give you ability to express yourselves with so much wisdom,
that all your adversaries shall not be able to gain-say it.
And some think, that there is the same way of speaking used
in John iii. 5. ‘Except a man be born of water, and of the
Spirit, he cannot enter into the kingdom of God;’ that is,
except a man be born of the Holy Spirit, or regenerated,
which is signified by being born of water, he cannot, &c.
10thly, Nothing is more common than for the Holy Ghost,
in scripture to make use of metaphors, which are a very elegant
way of representing things, by comparing them with, and
illustrating them by others, and borrowing such modes of
speaking from them, as may add a very considerable beauty
to them. Thus repentance and godly sorrow, together with the
blessed privileges which shall hereafter attend them, are compared
to sowing and reaping, in Psal. cxxvi. 5, 6. ‘They that
sow in tears, shall reap in joy. He that goeth forth and
weepeth, bearing precious seed, shall doubtless come again
with rejoicing, bringing his sheaves with him.’ And the
prophet sets forth the labour and pains which Israel had taken
in sin; and exhorts them, by a metaphor taken from husbandry,
134to be as industrious in pursuing what would turn to
a better account, in Hos. x. 12, 13. where he speaks of their
having plowed wickedness, and reaped iniquity; and advises
them to sow to themselves in righteousness, and reap in mercy;
which, as he farther adds, they should do by seeking the Lord;
and it is time, says he, to seek him, till he come and rain righteousness
upon you; which is necessary to a plenteous harvest
of blessings, which you may hope for in so doing. And, in
chap. vii. 4. he reproves their adulteries by a metaphor, taken
from an oven heated by the baker; and their hypocrisy by
another, taken from a cake not turned, ver. 8. and their being
weakened, and almost ruined hereby, he compares to the gray
hairs of those who are bowed down under the infirmities of
age, ver. 9. and for their cowardice and seeking help from
other nations, and not from God, he calls them a silly dove
without an heart, ver. 11.
And we may observe, that there is oftentimes a chain of
metaphors in the same paragraph. Of this kind is that elegant
description of old age, sickness, and death, which Solomon
gives, in exhorting persons to remember their Creator in the
days of their youth, Eccl. xii. 1-6. while the sun, or the light,
or the moon, or the stars be not darkened; by which, it is probable,
he intends the impairing the intellect, the loss of those
sprightly parts which once they had, or, of the memory and
judgment; upon which account men are sometimes said to,
out-live themselves. And he speaks of the keepers of the house
trembling; that is, the hands and arms, designed for the defence
of the body, being seized with paralytic disorders; the
strong men bowing themselves; that is, those parts which are
designed to support the body being weakened, and needing a
staff to bear up themselves; the grinders ceasing because they
are few, signifies the loss of teeth; and they that look out of
the windows being darkened, a decay of sight; their rising up
at the voice of the bird, implies their loss of one of the main
props of nature, to wit, sleep; so that they may rise early in
the morning, when the birds begin to sing, because their beds
will not afford them rest: And the daughters of music being
brought low, denotes a decay of the voice and hearing, and
being not affected with those sounds which were once most delightful
to them. The almond-tree flourishing, plainly signifies
the hoary head; the grashopper being a burden, is either
a proverbial speech, importing a want of courage, strength,
and resolution to bear the smallest pressures; or, as others
understand it, their stooping, when bowed down with old age.
The silver cord loosed, or, the golden bowl broken at the fountain,
or the wheel broken at the cistern, signifies a decay of
the animal spirits, a laxation of the nerves, the irregular
135circulation of the blood, or the universal stoppage thereof;
and then the frame of nature is broken, and man returns to the
dust[45].
In the New Testament there are several metaphors used;
some of which are taken from the Isthmian and Olympic
games, practised by the Greeks and Romans. Thus the
apostle Paul compares the Christian life to a race in which many
run; but they do not all receive the prize, 1 Cor. ix. 24.
And, in ver. 25. he alludes to another exercise, to wit, wrestling;
and recommends temperance as what was practised by
them, as a means for their obtaining the crown. And, ver.
26. he uses a metaphor, taken from another of the games, to
wit, fighting, in hope of victory; by which he illustrates his
zeal in the discharge of his ministry. And in Heb. xii. 1. he
speaks of the Christian race, and the necessity of laying aside
every weight, to wit, allowed sins, which would retard our
course, or hinder us in the way to heaven. And in Phil. iii.
13, 14. he speaks of himself both as a minister and a Christian,
as ‘forgetting those things which are behind, and reaching
forth unto those things which are before,’ and, ‘pressing
towards the mark, for the prize of the high calling of
God in Christ Jesus;’ where he plainly alludes to the purpose,
industry, and earnestness of those who run in a race.
And, in Eph. vi. 11-16. he speaks of the difficulties, temptations,
and opposition that believers are exposed to, in the
Christian life; and advises them, to put on the whole armour
of God; and so carries on the metaphor or allegory, by alluding
to the various pieces of armour, which soldiers make
use of when engaged in battle, to illustrate the methods we
ought to take, that we may come off conquerors at last.
(6.) It will be very useful, in order to our understanding
scripture, for us to know some things, relating to the different
forms of civil government, and the various changes made
therein, among the Jews, and other nations, with whom they
were conversant. At first we find, that distinct families had
the administration of civil affairs committed unto them, and
the heads thereof were, as it were, the chief magistrates,
who had the exercise of civil power, in some instances; especially
if it did not interfere with that of the country wherein
they lived. Some think, indeed, that it extended to the
punishing capital crimes with death; and that Judah, who
was the head of a branch of Jacob’s family, when he passes
this sentence concerning Tamar, in Gen. xxxviii. 24.
Bring her forth, and let her be burnt, does it as a civil magistrate:
But, if it be not deemed a rash and unjustifiable
136expression in him, when he says, Let her be brought forth, and
burnt, we must suppose the meaning to be, let her first be confined
till she is delivered of her child, and then tried by the
civil magistrate, the consequence whereof will be, her being
burnt, when found guilty of the adultery that was charged
upon her. So that it does not appear that the heads of families,
when sojourning in other countries, had a power distinct
from that of the government under which they lived,
to punish offenders with death; though, I think, it is beyond
dispute, that they had a government in their own families,
that extended, in many respects, to civil affairs, as
well as obliged them to observe those religious duties which
God required of them.
It may be farther observed, that this government extended
so far, as that the Patriarchs, or heads of families, had,
sometimes, a power of making war, or entering into confederacies
with neighbouring princes, for their own safety,
or recovering their rights when invaded. Thus when Lot
and the Sodomites, were taken prisoners by the four kings
that came up against them, we read, in Gen. xiv. 13, 14.
that Abraham called in the assistance of some of his neighbours,
with whom he was in confederacy, and armed his trained
servants, three hundred and eighteen, born in his house, and
rescued him, and the men of Sodom from the hands of those
that had taken them prisoners.
We have little more light as to this matter, so long as
the government continued domestic, and the church in the
condition of sojourners: But, when they were increased to
a great nation, their civil, as well as religious government,
was settled, by divine direction, under the hand of Moses,
in the wilderness. The first form thereof, was a theocracy,
in which God gave them laws in an immediate way; condescended
to satisfy them, as to some things, which they enquired
of him about; gave them particular intimations how
they should manage their affairs of war and peace; and appeared
for them in giving them victory over their enemies,
in a very extraordinary, and sometimes, miraculous way.
But, besides this great honour that God put on them, he
established a form of government among them, in which they
were divided into thousands, hundreds, fifties, and tens, Exod.
xviii. 31. Deut. i. 15. each of which divisions had their respective
captain or governor; who are, sometimes, styled the
nobles of the children of Israel, Exod. xxiv. 11. And these
governors were generally heads of considerable families among
them; which were also divided in the same way, into thousands,
fifties, and tens, in proportion to the largeness thereof;
thus Gideon, speaking of his family, in Judges vi. 25. calls
137it, as the Hebrew word signifies, his thousand. And, in the
same manner, their armies were divided, when engaged in
war; thus when Jesse sent David with a present, into the
army, to his brethren, he bade him deliver it to the captain
over their thousand, 1 Sam. xvii. 18. and chap. xviii. 13. And
we read, that Saul made David his captain over a thousand;
which is the same with what we, in our modern way of
speaking, call a commanding officer over a regiment of soldiers.
Again, when David’s soldiers went out to war against
Absalom, it is said, They came out by hundreds and by thousands,
2 Sam. xviii. 4. each distinct company, or regiment,
having their commanding officer.
Thus the government was settled as to civil and military
affairs, in such a way, that the head of the respective division,
had a power of judging in lesser matters. But since there
were some affairs of the greatest importance to be transacted
in the form of their government, by divine direction, God appointed
seventy men of the children of Israel, to assist Moses
in those matters, in which they had more immediately to do
with him; and accordingly he gave them the Spirit, Numb. xi.
16, 17. that is, the extraordinary inspiration of the Spirit;
whereby he communicated his mind and will to them. This
was the first rise of the Sanhedrim; and these had a power of
judging in civil matters, throughout all the ages of the church
till the Jews were made tributary to the Romans; and after
that, this body of men were as vile and contemptible as they
had before been honourable in the eyes of just and good men,
as appears by their tumultuous and unprecedented behaviour
in the trial of our Saviour, and the malicious prosecutions, set
on foot by them, against the apostles, without any pretence or
form of law.
After the death of Joshua, and the elders that survived him,
there was an alteration in the form of government, occasioned
by the oppression which they were liable to from their enemies,
who insulted, vexed, and sometimes plundered them of
their substance. Then God raised up judges, who first procured
peace for them, by success in war; and afterwards governed
them; though without the character or ensigns of royal
dignity. And, this government not being successive, they
were, on the death of their respective judges, brought into
great confusion, every one doing that which was right in his
own eyes, till another judge was raised up, as some future
emergency required it. Thus the posture of their affairs continued,
as the apostle observes, about the space of four hundred
and fifty years, Acts xiii. 20. and then it was altered, when,
through their unsettled temper, they desired a king, in conformity
to the custom of the nations round about them;
138which thing was displeasing to God: nevertheless, he granted
them their request, 1 Sam. viii. 5-7. and so the government
became regal. And then followed a succession of kings,
set over the whole nation, till the division between Judah
and Israel; when they became two distinct kingdoms, and
so continued, till their respective captivity. These things being
duly considered, will give great light to several things
contained in scripture; especially as to what relates to the
civil affairs of the church of God.
And, for our farther understanding thereof, it will be necessary
that we take a view of the government of other nations,
with whom they were often conversant. We read almost
of as many kings in scripture, as there were cities in
several of those countries which lay round about them; thus,
in Gen. xxxvi. we read of many dukes and kings, (whose
power was much the same) who descended from Esau. These
had very small dominions, each of them being, as it is probable,
the chief governor of one city, or, at most, of a little
tract of land round about it; and, indeed, besides the Assyrian,
and other monarchies, that were of a very large extent,
and had none who stood in competition with them, under
that character, while they subsisted; all other kingdoms
were very small; therefore four kings were obliged to enter
into a confederacy, to make war with Sodom, and the
four neighbouring cities, which a very inconsiderable army
might, without much difficulty, have subdued, Gen. xiv. 1,
&c. One of them, indeed, is called king of nations; not as
though he had large dominions, but because he was the chief
governor of a mixed people, from divers nations, who were
settled together in one distinct colony; and the king of Shinar,
there spoken of, is not the king of Babylon, who was
too potent a prince to have stood in need of others to join
with him in this expedition; but it was a petty king, who
reigned in some city near Babylon, and was tributary to the
Assyrian empire. These four kings, with all their forces,
were so few in number, that Abraham was not afraid to attack
them; which he did with success.
Again, we read, that in Joshua’s time, the kings in the
land of Canaan, whom he subdued, had, each of them, very
small dominions, consisting of but one capital city, with a few
villages round about it. Thus we read of thirty one kings that
reigned in that country, which was not so big as a fourth part
of the kingdom of England, Josh. xii. And afterwards most
of these kingdoms were swallowed up by the Assyrian empire.
Thus the king of Assyria, as Rabshakeh boasts, had entirely
conquered the kings of Hamath, Arphad, Gozan, and
Haran, with several others, 2 Kings xix. 12, 13. these had
139very small dominions, and therefore were easily subdued by
forces so much superior to any that they could raise. Egypt,
indeed, was more formidable; and therefore we often read in
scripture of Israel’s having recourse to them for help, and are
blamed for trusting in them more than God: And, in Arabia,
there were some kings who had large dominions, as appears by
the vast armies that they raised: Thus Zerah the Ethiopian
came forth against Asa, with a thousand thousand men, 2
Chron. xvi. 19. Nevertheless, the church of God was able to
stand its ground; for, whether the neighbouring kings were
many of them, confederate against them, or the armies they
raised, exceeding numerous, like the sand on the sea shore;
they had safety and protection, as well as success in war,
from the care and blessing of providence; of which we have
an account in the history of scripture relating thereunto.
(7.) It will be of some advantage, in order to our understanding
the sense of scripture, for us to enquire into the
meaning of those civil and religious offices and characters, by
which several persons are described, both in the Old and New
Testament. Concerning the Priests and Levites, we have had
occasion frequently to insist on their call and office: Among
the former of these, one is styled high-priest; who was not
only the chief minister in holy things under the Jewish dispensation;
but presided over the other priests in all those
things that respected the temple-service. There was also another
priest, who had pre-eminence over his brethren, that was
next to the high-priest in office, who seems to be referred to,
in 2 Kings xxv. 18. where we read of Seriah, the chief priest,
and Zephaniah the second priest. This office is not often mentioned
in scripture, but is frequently spoken of by Jewish writers:
They call him, who was employed therein, as the author
of the Chaldee paraphrase does on that text, the Sagan: And,
some think, that this office was first instituted in Numb. iii.
32. in which Eleazar, the son of Aaron the priest was to be
chief over the chief of the Levites, and to have the oversight of
them, that kept the charge of the sanctuary: And elsewhere,
we read of Zadok and Abiathar, being, by way of eminency,
priests at the same time, 2 Sam. xv. 35. by which, it is probable,
we are to understand, as many expositors do, that one
was the high priest, the other the Sagan; who was to perform
the office that belonged to the high priest in all the branches
thereof, if he should happen to be incapacitated for it.
Besides these, there were others who were styled chief-priests,
as being the heads of their respective classes, and presided
over them when they came to Jerusalem, to minister in
their courses. There was also the president of the Sanhedrim,
who is generally reckoned one of the chief priests. Moreover,
140when any one was by the arbitrary will of the governors, in
the degenerate and declining state of the Jewish church, deposed
from the high-priesthood, barely to make way for another
favourite to enjoy that honour, he was, though divested
of his office, nevertheless called chief priest. This will give
light to several scriptures in the New Testament, in which we
often read of many chief priests at the same time, See Luke
iii. 2. Mark xiv. 53.
Again, as to the Levites, these were not only appointed to
be the high priest’s ministers in offering gifts and sacrifices in
the temple; but many of them were engaged in other offices;
some in instructing the people, in the respective cities where they
dwelt, who were to resort to them for that purpose, or in synagogues,
erected for this branch of public worship. Others
were employed as judges in determining civil or ecclesiastical,
matters.
Again, we often read, in scripture, of Scribes: These were
of two sorts; some were employed only in civil matters; and
we sometimes read of one person, in particular, who was appointed
to be the king’s scribe. Thus in David’s reign, we
read of Shemaiah the scribe, and in Hezekiah’s of Shebna,
1 Chron. xxiv. 6. 2 Kings xviii. 18. This seems to have been
a civil officer, not much unlike a secretary of state among us;
and we seldom find mention made of more than one scribe at
a time, except in Solomon’s reign in which there were two,
1 Kings iv. 4.
But besides this, we often read of scribes who were engaged
in other works; thus it is generally supposed, that many of
them were employed in transcribing the whole, or some parts
of scripture, for the use of those who employed them therein,
and gratified them for it; which was necessary for the
propagating religion in those ages, in which printing was
not known.
There were others who explained the law to the people.
Thus Ezra is styled, a ready scribe in the law of Moses, Ezra,
vii. 6. This was an honourable and useful employment,
faithfully managed by him and many others, in the best ages
of the church. But, in our Saviour’s time, there were scribes
who pretended to expound the law, and instruct the people;
but the doctrines they propagated, were very contrary to the
mind of the Holy Ghost in Moses’s writings; and their way
of preaching was very empty and unprofitable: Upon which
occasion it is said, that our Lord taught as one having authority,
and not as the scribes, Matt. vii. 29.
Moreover, we sometimes read in the New-Testament, of
Lawyers, against whom our Saviour denounces woes, for opposing
him and his gospel. This is supposed by some, to be
141only a different name given to the scribes; inasmuch as they
practised the law in public courts of judicature, and pleaded
causes in the Sanhedrin, or taught in their schools or religious
assemblies; both which the scribes did. And the evangelist
Matthew, speaking concerning a lawyer, who asked our Saviour
a question, Which is the great commandment, chap. xxii.
35, 36. Mark mentioning the same thing, calls him one of the
scribes, Mark xii. 28. So that the same thing, for substance,
seems to be intended by both of them; or if there was any
difference between them, as others suppose there was, from
what is said in Luke xi. 44, 45. that when our Saviour had
been reproving the scribes and Pharisees, One of the lawyers
said unto him, thus saying thou reproachest us also, where they
speak as though they were distinct from them: yet it is evident
from hence, that however they might be distinguished
from them, in other respects, they agreed with them as engaged
in expounding the law, and herein are said to lade men
with heavy burdens and grievous to be born; which they themselves
would not touch with one of their fingers.
As for those civil officers which we read of in the Old Testament
before the captivity, especially in David and Solomon’s
reign, they were either such as were set over the tribute, the
principal of which was at the head of the treasury, 1 Kings iv.
6. and others were employed under them, to see that the
taxes were duly levied and paid: These are called receivers,
Isa. xxxiii. 18. Others were employed in keeping and adjusting
the public records, of which, one was the chief; who, by
way of eminence, is called the recorder: And others were appointed
to manage the king’s domestic affairs, of which, the
chief was set over the household, 2 Kings xviii. 18. Another is
said to be set over the host, 1 Kings iv. 4. who either had the
chief command of the army, or else was appointed to muster
and determine who should go to war, or be excused from it.
And there is another officer we read of once in scripture, viz.
he that counted the towers, Isa. xxxiii. 18. whose business
seems to have been to survey and keep the fortifications in repair;
but these not being so frequently mentioned in scripture
as others, we pass them over, and proceed more especially
to consider some characters of persons we meet with in
the New Testament.
There was one sort of officers who were concerned in exacting
the public revenues, after the Jews were made tributary
to the Roman empire: These are called publicans; the
chief of which were generally persons of great honour and
substance, who sometimes farmed a branch of the revenue,
and they were, for the most part, Romans of noble extract, of
142whom we have an account in Cicero[46], and other heathen writers;
but there is no mention of them in scripture. This honourable
post was never conferred on the Jews; nevertheless,
we read of Zaccheus, who is said to have been one of the chief
among the publicans, though a Jew, Luke xix. 2. the meaning
of which is, that he was the chief officer in a particular port,
who had other publicans under him; whose business was,
constantly to attend at the ports, and take an account of the
taxes that were to be paid there, by those of whom they were
exacted. Of this latter sort was Matthew, who is called the
publican, i. e. one of the lowest officers concerned in the revenue,
Matt. x. 3. compared with chap. ix. 9. These were
usually very profligate in their morals, and inclined to oppress
those of whom they received taxes, probably to gain advantage
to themselves; and were universally hated by the Jews.
There was another sort of men often mentioned in the New
Testament, that made the greatest pretensions to religion, but
were most remote from it, and justly branded with the character
of hypocrites, to wit, the Pharisees, who made themselves
popular by their external shew of piety. There is not, indeed,
the least hint of there being such a sect amongst the Jews before
the captivity; though, it is true, the prophet Isaiah, Isa.
lxv. 5. speaks of a sort of people that much resembled them,
which said, Stand by thyself, come not near to me, for I am holier
than thou; from whence, it seems, that there were some
of like principles in his day; unless we suppose that this
scripture had its accomplishment when the sect of the Pharisees
appeared in the world in a following age; which was
not long after the reign of Alexander the great[47], between
two and three hundred years before our Saviour’s time. They
are generally described in scripture, as pretending to be more
expert than all others in the knowledge of the law; but, in
reality, making it void, by establishing those oral traditions,
which were contrary to the true intent and meaning thereof,
and, as setting up their own righteousness, and depending on
the performance of some lesser duties of the law, as that from
whence they expected a right to eternal life. These were the
143greatest enemies, in their conduct, as well as their doctrines,
to Christ, and his gospel.
There was another sect that joined with the Pharisees, in
persecuting and opposing our Saviour; though otherwise they
did not, in the least, accord with one another; and these were
the Sadducees, who appeared in the world about the same
time with the Pharisees: These were men generally reputed
as profligate in their morals, and for that reason, as much
hated by the common people, as the Pharisees were caressed
by them. They adhered to the Philosophy of Epicurus; and
took occasion, from thence to deny the resurrection, angels,
and spirits, as they are said to do in scripture, Acts xxiii. 8.
It is true they did not desire to be thought irreligious, though
they were really so; yet our Saviour describes them, as well
as the Pharisees, as hypocrites, and inveterate enemies of the
gospel.
There was another sort of people sometimes mentioned
in the New Testament, viz. the Samaritans, who separated
from the Jews, out of a private pique, and built a distinct
temple on mount Gerizzim[48]; and for this they were excommunicated
by the Jews, and universally hated, so that
there was no intercourse between them, John iv. 9, especially
in those things in which one might be said to be obliged
to the other: These did very much corrupt the worship of
God, so that Christ charges them with worshipping they
knew not what, ver. 12. and it is observed concerning them,
after the ten tribes were carried captive into Assyria, and
they who were left in the land feared not the Lord, that he
sent lions amongst them, 2 Kings xvii. 25. upon which occasion
a priest was dismissed by the king of Assyria, under pretence
of instructing them in the manner of the God of the land;
and he erected a strange medly of religion, consisting partly
of those corruptions therein, which had been practised by the
Israelites for some ages past, and partly of the Heathen
idolatry, which they brought from Assyria; upon which account
it is said, They feared the Lord, and served their own
gods after the manner of the nations whom they carried away
from thence, 2 Kings xvii. 33.
There is another sort of men, mentioned in the New Testament,
who are called Herodians: These seem to have been a
political rather than a religious sect. Some of the Fathers, indeed,
think that they were so called because they complimented
Herod with the character of the Messiah[49], who, as they
supposed, would be a very flourishing prince, who was to
144reign over them, according to the ancient prediction of the patriarch
Jacob, after the sceptre was departed from Judah: But
this seems to be a very improbable conjecture; for Herod the
Great was dead, before we read any thing of the Herodians in
scripture: And the Jews had an opinion, about this time, that
the Messiah should never die, John xii. 34. Therefore, the
most probable opinion is, that these Herodians were, in their
first rise, the favourites and courtiers of Herod, and disposed
to give into any alterations that he was inclined to make in
the religious or civil affairs of the Jews[50]. By what is said
concerning them in scripture, it is supposed, that they were,
for thy most part, Sadducees; for if we compare Matt. xvi. 6.
with Mark viii. 15. our Saviour warns his disciples upon the
same occasion, to wit, their having forgot to take bread, to beware
of the leaven of the Pharisees and of the Sadducees; as
the former evangelist expresses it, and of the leaven of Herod,
viz. the Herodians, as it is in the latter: Now, though these
Herodians, or court-parasites, might take their first rise in the
reign of Herod the Great; yet there was a party of men succeeded
them, who held the same principles, and were disposed
to compliment their governors with their civil and religious
rights; but they more especially distinguished themselves, by
their propagating principles of loyalty among the people:
And, whereas the Jews, under a pretence that they were a
free nation, were very unwilling to give tribute to Cesar,
(though they would not venture their lives as Judas of Galilee,
and some others had done, by refusing it;) these Herodians
laid it down as an article of their faith, that they ought
to pay tribute to Cesar; and therefore, when they came with
this question to our Saviour, Is it lawful to give tribute to Cesar,
or not? Matt. xxii. 17. he soon discovered their hypocrisy,
and knew the design of that question as he might easily
do from their being Herodians. Thus concerning the various
characters of persons mentioned in scripture, as subservient
to our understanding thereof.
(8.) After all these helps for the understanding the sense of
scripture, there is one more which is universally to be observed;
namely, that no sense is to be given of any text, but
what is agreeable to the analogy of faith, has a tendency to
advance the divine perfections, stain the pride of all flesh, in
the sight of God, and, promote practical godliness in all its
branches.
1st, Scripture must be explained agreeably to the analogy
145of faith. It is supposed that there is something we depend on,
which we can prove to be the faith of scripture, or demonstrably
founded upon it: This we are bound to adhere to; otherwise
we must be charged with scepticism, and concluded not
to know where to set our feet in matters of religion. Now,
so far as our faith herein is founded on scripture, every sense
we give of it must be agreeable thereunto; otherwise we do
as it were suppose that the word of God in one place destroys
what, in another, it establishes, which would be a great reflection
on that which is the standard and rule of our faith. I do
not hereby intend, that our sentiments are to be a rule of faith
to others, any farther than as they are evidently contained in,
or deduced from scripture: Yet that which we believe, as
thinking it to be the sense of scripture, is so far a rule to us,
that, whatever sense we give of any other scripture, must be
agreeable to it; or else, we must be content to acknowledge,
that we are mistaken in some of those things which we called
articles of faith, as founded thereon.
2dly, No sense given of scripture, must be contrary to the
divine perfections: Thus, when human passions are ascribed
to God, such as grief, fear, desire, wrath, fury, indignation, &c.
these are not to be explained, as when the same passions are
ascribed to men, in which sense they argue weakness and imperfection.
And when any phrase of scripture seems to represent
him defective in power; as in Jer. xiv. 9. ‘Why
shouldst thou be as a man astonied, as a mighty man that
cannot save?’ we are to understand it as a charge that would
be unjustly brought against God, if he did not appear in the
behalf of his people, by those who are disposed to reproach
and find fault with the dispensations of his providence: But,
since we have taken occasion, in explaining many scriptures
and doctrines founded upon them, to apply this rule; I shall
content myself, at present, with the bare mentioning of it.
3dly, We are to explain scripture in such a way, as that it
may have a tendency to promote practical godliness in all its
branches; which is the main end and design thereof. Many
instances might be given, in which this rule is to be applied;
as when we are said, in Rom. vii. 14. not to be under the
law, but under grace; we are not to understand this as though
we were discharged from an obligation to yield obedience to
whatever God commands; but either, as denoting our being
delivered from the condemning sentence of the law; or, from
the ceremonial law, to which the gospel-dispensation, which is
a display of the grace of God, is always opposed. And when
it is said in Eccl. vii. 16. ‘Be not righteous overmuch, neither
make thyself overwise: Why shouldst thou destroy thyself?’
We are not to understand thereby, that there is any
146danger of being too holy, or strict in the performance of religious
duties; but as forbidding an hypocritical appearing to be
more righteous than we are, or entertaining a proud and vain-glorious
conceit of our own righteousness, because we perform
some duties of religion.
Again, there are other scriptures which are sometimes perverted,
as though they intimated, that prayer, or other religious
duties, were not incumbent on wicked men; as when
it is said, in Prov. xxi. 27. The sacrifice of the wicked is an
abomination to the Lord: And, chap. xxviii. 9. that his prayer
is so, or that he has nothing to do with those duties; because
it is said to such, in Psal. l. 16. What hast thou to do
to declare my statutes, or, that thou shouldst take my covenant
in thy mouth. But these scriptures do not imply, that they are
not obliged to perform religious duties; but, that it is contrary
to the holiness of God, and a great provocation to him
when they regard not the frame of spirit with which they
perform them, who draw nigh to him with their lips, when
their heart is far from him, or lay claim to the blessings of
the covenant of grace, while continuing in open hostility against
him. To apply this rule fully, would be to go through the whole
scripture, and to shew how all the great doctrines of religion
which are founded upon it, are conformed thereunto; But
this we have endeavoured to do in all those instances in
which we have had occasion to give the sense thereof; and
therefore shall content ourselves with this brief specimen, and
leave it to every one to improve upon it in his daily meditations,
in enquiring into the sense of scripture, in order to
his being farther established in that religion which is founded
thereon.
