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 things 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 word 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 designed 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 consequence 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 the 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 be 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 written 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 the 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 thereby, 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 Psalmist 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 have 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 these 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 their 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 expressed 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. We 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; though 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 change 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 righteousness; 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 things 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 some 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 four 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 thereof 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.

This 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 direction; 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 a 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 the 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 of 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.