Chapter VII: Front Matter (7)

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_.