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The right way to understand the inspired writings.
LUKE xxiv. 45.
_Then opened he their understanding, that they might understand the
scriptures._
The design of the scriptures is to make us wise unto salvation. They
contain all that is requisite as a rule of life or standard of faith.
They instruct us what to believe concerning our Maker, our Redeemer,
and a future State. They place before us all that is necessary to be
believed, and to be done, in order to be accepted of God, and
entitled to life eternal. Those, therefore, who really desire
salvation, will feel it to be a duty of very great importance to
study, as accurately as they are able, and to read diligently, the
inspired writings. A frequent, daily, and serious reading them is
incumbent upon us all. _He that is of God, heareth God's words, ye
therefore hear them not, because ye are not of God,_ said our Lord to
the unbelieving Jews. And he directs us thus, _search the scriptures,
for in them ye think ye have eternal life, and they are they which
testify of me._ If people refuse to search them, or to read them with
care, frequency, and a serious endeavour to understand them, how is
it to be expected, that they can know the character of the Saviour,
or their duty.--The inhabitants of Berea are commended for their care
in searching the scriptures. _These were more noble than those in
Thessalonica, in that they received the word with all readiness of
mind, and searched the scriptures daily whether those things were
so._--It is a _noble_ duty--a rational, and commendable duty to
study, and daily peruse them, that we may know the truth, and be
excited to practise it.--And the best way to gain entire and full
satisfaction, with respect to the divinity of them, or whether they
be, what they pretend to be, DIVINELY INSPIRED, is carefully and
critically to read them. As the most satisfactory way to be convinced
whether there be a God, is to open our eyes on his works! so the most
satisfactory method to know whether the holy scriptures be from God
is to read them, with seriousness and diligence, and with a candid
and unprejudiced mind. He who will read them, in this manner, and
practice according to their precepts; and sees their tendency and
aim, which most apparently is to glorify God and save man, cannot
long retain any scruples about their celestial origin.--_If any man
will do his will, he shall know of the doctrine, whether it be of
God, or whether I speak of myself._
The pains we are to take to read and understand the scriptures may be
seen, in a beautiful manner, in the following words: _And these words
which I command thee this day, shall be in thine heart. And thou
shalt teach them diligently unto thy Children, and shall talk of
them, when thou sittest in thine house, and when thou walkest by the
way, and when thou liest down, and when thou risest up. And thou
shalt bind them as frontlets between thine eyes. And thou shalt write
them upon the posts of thy house, and on thy gates._ The advantages
of heedfully and seriously reading and studying the word of God are
many and great. It will make us knowing and wise, in things heavenly
and divine. It will tend to render us pious and devout. It will lead
us to God and duty. It will be a safeguard against error and
infidelity, against superstition and enthusiasm.----
Considerations of this nature render the subject, proposed now to be
discussed, peculiarly important and interesting. The subject is the
RIGHT WAY to understand the inspirited writings.--_Then opened he
their understanding, that they might understand the Scriptures._ The
occasion of these words is this;--Jesus had risen from the dead, and
took the most prudent and eligible method to convince his disciples
and friends of the fact, upon which rests the truth of his religion.
Two of them, Cleopas and another, were going to a village, called
Emmaus, about threescore furlongs distant from Jerusalem. On their
way, they conversed about the STRANGE THINGS, which had happened--the
crucifixion of the expected Messiah, and his wonderful resurrection
on the third day.--Jesus joined himself to them, as a stranger, in
the midst of their interesting conversation. He enquired what the
subject was, upon which they were conversing; and upon which they
seemed so anxious and deeply engaged. They informed him. And Cleopas
expressed much surprise, at his enquiry. _Art thou only a stranger in
Jerusalem, and hast not known the things which are come to pass there
in these days?_--Upon hearing the subject of their conversation--and
which indeed was the general topic at that time, in all the city, he
took the lead in it.--And the disciples were all attention--they were
all ear--and their hearts burned within them, with a heavenly flame,
while the appearing stranger, though in reality their risen Lord,
discoursed on the pleasing theme, and expounded to them the
scriptures, which related to himself. They were delighted. They were
improved. Light broke in upon their understandings, and devout
affections were inkindled. _Then said he unto them O fools and slow
of heart to believe all that the prophets have spoken. Ought not
Christ to have suffered these things; and to enter into his glory?
And beginning at Moses, and all the prophets, he expounded unto them
in all the scriptures the things concerning himself._--He, then,
discovered himself unto them. They could hardly believe, what their
eyes had seen and ears heard, for joy. He again showed himself to his
chosen witnesses, and expounded to them also, the word of God, as in
the verse next above the text, _And he said unto them, these are the
words which I spake unto you, while I was yet with you, that all
things must be fulfilled which were written in the law of Moses, and
in the prophets, and in the Psalms concerning me.----Then he opened
their understanding, that they might understand the scriptures.
Saying thus it is written, and thus it behoved Christ to suffer, and
to rise from the dead on the third day. And that repentance and
remission of Sins should be preached in his name, among all nations,
beginning at Jerusalem._
How did he open their understanding, that they might understand the
scriptures? It was by a just and true expounding them as well as
deeply impressing their hearts. He laid their real and true meaning
before their minds. He showed them the connexion, and reference to
himself. And they understood him, and plainly saw the meaning,
design, and intention of the Sacred writings. He gave them no NEW
faculties and powers. He directed them how to use and employ their
reason rightly to apprehend, and duly to apply scripture. We are,
consequently, to exercise our rational powers in seeking the meaning
and design of divine revelation.----Christ opens our understanding to
understand the oracles of God, by using with us the proper means of
information and instruction, and by saving influences on the soul. We
are rational beings. And he treats us as such, not as machines, or
beings that had no reason or conscience. He opens the understanding,
by enabling us, in the exercise of reason, and our reflecting powers
and capacities, to study into, and seek the meaning of holy Writ--to
search into the meaning of the words used, and the order and
connexion of them; and to divest ourselves of all corrupt biases and
prepossessions. By reason of sin, or through the depravity of the
heart, the mind is blinded to the spiritual beauty and glory of
divine objects.----The purpose of the present discourse, is to point
out the RIGHT WAY to gain a true and just understanding of the holy
scriptures.
And in general, it must be allowed, that they are capable of being
rightly understood. If the Supreme Being, in his infinite wisdom and
goodness, be pleased to grant us a revelation of his will at all, he
would give us such an one, as, with honest and upright intentions,
could be easily understood, in its great and essential principles and
duties, ordinances and doctrines. For to give us one that was
involved in mystery, and could not be comprehended after a diligent,
painful and careful examination, could answer no valuable purpose;
nay, it would be altogether improper. It would, in truth, be to
insult our misery. The language of it would be this. "Here is poor
fallen man, blinded with prejudices--carried away with evil
passions--plunged in the ruinous effects of the Apostacy--unable by
the mere light of unassisted reason to find the path of duty and
happiness. He is in perishing need, consequently, of a safer guide,
an infallible directory, in the way to glory. Behold I will provide a
Saviour for the helpless: a sanctifier for the unholy: I will grant
him a revelation of my will.----But such an one as cannot be
understood by him, even when he hath used most sedulously all
possible pains and care, and means to understand it. Such an one as
is insufficient to answer the intended purposes." To urge, then, that
the REVELATION, which we enjoy, of the divine will and our duty,
cannot be truly and really understood, in all its essential
principles, when no exertions or honest endeavours and faithful care,
on our part, have been wanting, is to reproach the wisdom and
goodness, grace, and justice of God: nay, it is to blaspheme his
name: to represent him as trifling with his creatures; and mocking
them in their misery. Far be such folly and impiety from us! We do
therefore plead, and strenuously insist, that all things necessary to
salvation, are laid before us, with sufficient clearness, both in
regard to doctrines and practice, both what we are to believe, and
what we are to do. The design of all the inspired writings is to save
fallen man--to teach him that he may be pardoned and accepted of his
sovereign Lord and Maker--to open the method, in which pardon here,
and happiness hereafter have been procured--and the terms upon which
they will be granted. As these things are of infinite importance to
all, high or low, learned or unlearned, so they are revealed with as
much plainness as possible. What the Psalmist says of the divine law,
may with equal truth be applied to the Gospel. _The law of the Lord
is perfect converting the soul: The testimony of the Lord is sure,
making wise the simple: the commandment of the Lord is pure
enlightening the eyes._
St. Paul takes it for granted, that the principal and fundamental
points of christianity, which he calls the _first principles_ of the
oracles of God, are easy for all to comprehend and to learn. _And
when for the time ye ought to be teachers; ye have need that one
teach you again which be the first principles of the oracles of God._
There are certain doctrines and duties of the Gospel, which are
essential to the very existence of all religion, and which may, with
the utmost propriety, be called the _first principles_ of the oracles
of God; upon which all the rest are built, and to which they
constantly refer. These are plainly expressed, often illustrated, and
warmly inculcated. None can mistake them, who honestly and faithfully
attend to the scriptures. All that is wanting is to care to read
them, and an honest heart, free from wrong biases, to receive the
truth, as they exhibit it. Among these _first principles_ of the
oracles of God, may be, enumerated, the lost state of man by nature:
the absolute need of regeneration: the nature of it as consisting in
the implantation of a holy temper of heart or true love to God:--that
what Jesus Christ did and suffered for fallen man is the sole
meritorious ground of our pardon, and acceptance with a holy and
sin-hating God:--the incarnation of the divine Saviour, and his
sufferings to expiate human guilt:--the universal resurrection: a
righteous judgment:--and eternal retribution. To these we may add,
the great and essential duties and virtues of piety and morality or
of the gospel--the need of repentance towards God and in what it
consists: faith towards Jesus Christ: constancy in the exercises of
devotion:--strict justice--benevolence, peace, and
condescension--forgiveness of injuries--love to enemies--humility,
patience, temperance, and self-denial. Can any one, who has ever read
the sacred pages with any care, affirm that these are not set before
us, as strongly as language can express them? Are they not often
repeated? Are they not pressed upon the conscience, in a variety of
ways, and elucidated by beautiful metaphors and figures? And they are
pleasingly illustrated, I mean the duties of piety and Virtue, in the
life and character of the divine author of Christianity. He, indeed,
hath set us an indefective example of goodness--_left us an example
that we should follow his steps._
While it is asserted that the leading and fundamental doctrines of
the Gospel are most clearly and repeatedly laid before us, it cannot
be denied that some things in it, are hard to be understood. These
are revealed as clearly as the nature of the subject would admit.
Some things must be in their own nature mysterious and
incomprehensible. Such things there are in the volume of nature, and
we have no reason to suppose, it would be otherwise in the volume of
revelation. They are so sublime as to transcend our scanty powers of
mind. They are revealed, however, as far as they are capable of being
revealed, or as far as we are capable of receiving them--or as far as
may be needful, either for the glory of God, or our own salvation.
Prophecies, for example, in the very nature of things, will be
obscure. The event only can expound them. We may easily see what the
grand design is: but the precise circumstances of the predicted event
will remain a secret to us, till the event lay them before us.--We
cannot pretend to comprehend the great points of Christianity
relative to the Trinity, or a threefold subsistence in the divine
essence--the human nature united to the divine to constitute the one
mediator between God and man--the resurrection of the body--and the
change which will pass upon those who shall be found alive at the
coming of Christ to judge the world. These, we readily admit, are
mysterious and incomprehensible doctrines. But their being so, is not
proof that they are unreasonable and absurd. To say that whatever is
incomprehensible in Religion is unreasonable, is a mark either of
inattention or ignorance. God's nature is incomprehensible. His works
of creation are full of wonders. And a _revelation_ from him to the
children of men would be justly suspected, if it contained nothing
incomprehensible, and above reason.
You will be pleased to observe also that, besides some doctrines
which are beyond our reason, inexplicable difficulties may attend
some particular passages of scripture. These difficulties originate
not from any defect or impropriety of manner, in which they are
expressed; but from our being unacquainted with the customs or
usages, to which an allusion is made. These passages are not
numerous. And our salvation depends not on our rightly understanding
them. No essential duty or doctrine of the Gospel depends on a
DOUBTFUL text. What is necessary to instruct us, in things divine,
and to guide us safely to God and happiness, through the dangers,
snares, and temptations of human life, is clearly made known unto us,
and repeatedly urged by all suitable arguments, and the most serious
and weighty considerations.
The scriptures, therefore, are as a light to our feet, and a lamp to
our paths: a light shining in a dark place, with a steady
brightness--able to make us wise unto salvation through faith in
Jesus Christ--And----
1stly. _One way_ rightly to understand them is to interpret them by
themselves. They are their own best interpreter. It is one of the
most rational principles can be adopted relative to understanding the
inspired writings to make them expound themselves. They are to
declare their own meaning. No explanations of men, decisions of
councils, or tenets collected into creeds are to be admitted as
perfect guides, in things pertaining to our salvation. Men may be
wise and learned: Councils may be judicious and pious in their
intentions, but after all are liable to mistakes. This is not said to
detract from the wisdom, piety and learning of men--or of venerable
councils. A wise and candid Christian will honour their
opinions--carefully weigh them, and be diffident of himself: will be
modest and pay all due deference to the opinions of others,
especially men of study, erudition, and piety. But still we must all
think for ourselves, and must adhere undeviatingly to the scriptures,
as our only infallible guide. We must stand or fall to our own
Master. Another man's faith cannot save us, or his want of faith
destroy us. We are, in things divine, to call no man Master or
Father, for one is our Master even Christ; and one is our Father who
is in heaven. _But be not ye called Rabbi; for one is your Master,
even Christ, and all ye are brethren. And call no man Father upon the
earth; for one is your Father which is in heaven._ No man has a right
to interfere, by compulsive measures, in another man's religion.
Reason, argument, and persuasion and a pious example are the only
weapons to be employed to spread the glories of that mild and
benevolent system of Religion, which Jesus of Nazareth instituted.
The _first_ rule of rightly understanding the Oracles of God, is to
make them their own expositor. This is the maxim of protestants. It
is a just and important maxim. We are not to put upon them, the
interpretations and constructions of imagination, or fancy; or to
suppose that we have any impulses or INSPIRATION in the mind to give
us, the _spiritual_ meaning of them.
2dly. _Another method_ rightly to understand the Scriptures, is to
take them according to the general, established, and well known
import of the words used. All learned men, who alone can be competent
judges, in the case, agree that they are well translated. And through
the peculiar care and blessing of divine Providence they have been
preserved pure and entire, during such a length of time, and so many
revolutions of literature and of states and kingdoms. The men who
were engaged in, and by _authority_ appointed to the work of
translating them into the English language (and the translation of
them was a most arduous work) were men of great integrity, extensive
learning, and, in the judgment of charity, undissembled piety.
Opposite sects have all allowed them to be a faithful and just
translation. When we, therefore, take them into our hands to peruse
them, we should understand them precisely, as they are written, in
the common import of the words, according to the plain rules of
grammar, and the necessary construction of sentences. An attention to
these things is absolutely necessary, in order to a true
understanding of them. We are not to seek after any hidden, mystical
sense of the words or sentences. The very letter and meaning of the
scriptures is to be strictly attended to. We are to take the words
used in the sacred, just as we would, in any other good writings. For
the inspired writers always used words properly, and had good sense.
They were not guilty of obscurity or self-inconsistency. Their sole
end was to state and convey the truth, which they were commissioned
to deliver, with propriety and fulness. This they did most admirably,
and with great beauty and energy. The _true_ meaning of scripture, is
its very life and power, _its spirit. The words that I speak unto
you,_ says Christ, _they are spirit, and they are life._ They reveal
true, spiritual and saving doctrines: doctrines
all-important--doctrines that lead to life eternal.--
3dly. _A third way_ rightly to understand the scriptures, is
carefully and critically to observe the connexion and subject matter
of discourse, or the occasion--the characters to whom or of whom the
words are spoken. It is not to be expected that readers of the Bible
will attain to a right understanding of it, if they overlook the
connexion and occasion; and take single and detached passages by
themselves, and shape them into a conformity to their own
pre-conceived opinion or scheme of doctrines. The right way not to be
deceived by our own reflections, or the artful insinuations of such
as lie in wait to deceive, is to bring our opinions or tenets, our
principles, whatever they may be, to the scriptures; to examine them
by their light; and to make them bow to their decision. And not, as
is too often done, to bend them to our tenets and principles. We are
to search them, that we may thence take all our articles of faith,
and maxims and rules of conduct. Learned and unlearned ought to do
this; and to reject whatever will not bear the test, when applied to
them. To THE LAW AND TESTIMONY ought to be our Motto as Christians or
believers in a divine revelation. If any of our religious opinions be
contrary to scripture, we are bound by our regard to their authority
to abjure them. And that we may not inadvertently be led into error
and delusion, we are to consider as accurately as may be, the
connexion, the occasion, the design of the inspired penman, to whom,
and of whom he is speaking, comparing one passage with another: that
which is figurative, and less plain, with that which is unfigurative
and more obvious: examining all, with diligence, by the general and
ruling principles of the Gospel: with an honest desire to discover
our duty and the will of God, even, if our favourite notions, (as
almost all sects and individual Christians have their peculiarities
of belief and practice) should be found to be directly repugnant to
scripture. Thus we shall rightly understand scripture. Thus we shall
be led into all truth and duty.--It appears, then, with an evidence
exceedingly bright, that all our opinions, whether gleaned from
authors uninspired, or taken up by reflection, or fallen into by
accident, should be tried ty the word of God. _But whoso looketh into
the perfect law of liberty, and continueth therein, he being not a
forgetful hearer, but a doer of the work, this man shall be blessed
in his deed._
4thly. _A further way_ rightly to understand the scriptures, is to
divest ourselves, as far as is possible, of all prejudices, and to
read and hear them, with a sincere and honest intention to know the
truth. _Wherefore lay apart all filthiness, and superfluity of
naughtiness, and receive with meekness the ingrafted word which is
able to save your souls._ Perhaps to divest ourselves, wholly, of all
wrong and corrupt biases is impracticable, what no person was ever
yet able to do, after his most vigorous endeavours. Sinful
prepossessions cleave to the most candid. We may be prejudiced many
ways, and not be sensible of it, against the only true system of
Religion. There is but one right way of belief and worship. Truth is
uniform and one. There is one God, one Lord Jesus Christ, one faith,
one baptism--one hope. Many different denominations of Christians may
hold essentially to this one true system, and still drink in many
small errors, unessential and circumstantial things, about which,
they may violently contend to the loss of charity. We are, then, to
do all that in us lies to get into this right way: not only to think
we are right, but actually to be right. For this end, we must be
faithful and impartial: faithful to God and our own consciences, and
impartial in our enquiries; or be anxious lest our fondness for a
party lead us into error, or into tenets which are subversive of the
very foundation of the Gospel. We are to take heed how we read, as
well as how we hear.
5thly. If _we would rightly_ understand the inspired writings, it is
incumbent upon us to use all the helps in our power. We are to
exercise our own rational faculties. Religion is the most reasonable
thing in the world, as well as most important. About what therefore
can our reason be better or more worthily employed? For what was
reason, by which man is so remarkably distinguished from the brutal
herd, given us, if not to use it, to learn the duties, and doctrines
of Religion, and to aid us in searching out the truth, and
substantial happiness?----
There is a great variety of helps or advantages to gain the right
sense and meaning of Scripture, for which we ought to be sincerely
thankful, and which we ought most wisely to improve. We can read them
in our own language. And by the wise institution of common schools,
in our favoured Land, almost all classes of people are able to read
them. They have, by a wonderful Providence, been handed down to us
pure and uncorrupted to a sufficient degree. Many judicious and
excellent Commentaries have been written upon them by pious and able
men, which we may consult at pleasure, or as we may have opportunity.
And here it would be a criminal omission, not to observe, that public
worship on the Lord's day, to which we may constantly repair, is
designed to open, explain, and apply them. And when any are in doubt
about the true way of worship, or of understanding the Scripture, the
regular and appointed Teachers of Religion may be, and ought to be
resorted to. For the Priest's lips were to keep knowledge. And they
will esteem it a happiness to instruct the unlearned--to confirm the
unstable--and to guide the doubtful.--Such people as have a real
desire to know the truth, an honest heart to enquire after the right
way of the Lord, will not fail to apply and use all these helps.
Plain is it, that no person can, with any consistency or honest
impartiality, profess to be seeking the true way of the Lord, who
doth not use and improve all these helps and advantages.--It may here
be remarked, that it is a work of much labour and care, painful study
and diligent enquiry to understand the scriptures. Knowledge, whether
human or divine, is not easily acquired.--And ignorant and uninformed
people are the most confident and self-sufficient.--It is to be
regretted that it is so. But fact and experience verify it. Many too,
shut their eyes upon the light, through prejudice. Vicious and
profane persons hate the light and will not come unto it, lest their
deeds should be reproved.
6thly. _A further way_ to understand aright the inspired writings, is
to seek to heaven for light, guidance, and instruction. We are not to
lean to our own understanding, or confide in our abilities or
learning. Man is a poor, imperfect frail being. He has prejudices,
which he knows not. He is at all times prone to err, through the
corruptions of his nature. Sin has brought a thick cloud over his
mind. He needs divine illumination. The most acute and learned need
this, as well as the unlearned and weak. The divine assistances are
to be _prayerfully_ sought. _If any man lack wisdom, let him ask of
God._ would we, consequently, understand aright the holy Oracles, we
must not only peruse them, with industry and care, but devoutly and
fervently implore the God of all grace to open them to us, to spread
a divine light over them, that they may instruct, warn, and quicken
us. We should seek to him, who gave them to us, to enable us to
perceive their true beauty and glory, and to conform our hopes,
hearts, and lives to them: to be animated by their promises--warned
by their threatenings--comforted with their hopes; and guided to
heaven by their precepts. The teachings of the holy spirit are to be
_devoutly_ implored, that they may be savingly profitable to us.
Rightly understood, and duly improved, they are able through faith in
Jesus Christ, to make us wise unto salvation. _All scripture is given
by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness. That the man of God
may be perfect, thoroughly furnished unto all good works._ Divine
grace must sanctify us by them, and them to us. The teachings of
Christ, as the true prophet are requisite to open the mind, to remove
prejudices, and to enable us to see the beauty, glory and importance
of them. _Being born again,_ says the Apostle Peter, _not of
corruptible seed, but of incorruptible, by the word of God, which
liveth and abideth forever. For all flesh is grass, and all the glory
of man, as the flower of grass. The grass withereth, and the flower
thereof falleth away. But the word of the Lord endureth forever. And
this is the word which by the Gospel is preached unto you._
7thly. _A renewed heart_ is the best help to understand aright the
sacred writings. A holy temper of heart will dispose us to sit, like
Mary, at the feet of Jesus to receive with joy his instructions. If
we have this, we shall feel most sensibly when we read and hear--read
the written, and hear the preached word. This will enable us to see
the beauty and glory of the divine character--the excellency of the
Mediator's character--to behold the equity of Providence, the riches
of divine grace, the wonders of a Redeemer's love, and give us a
lively view--of all the truth, duties, doctrines, and ordinances of
the Gospel. A very different sense of scripture has the saint from
the sinner, the penitent believing Christian, from the thoughtless
and profane sinner, the sanctified from the unsanctified heart. _The
natural man receiveth not the things of the spirit of God: for they
are foolishness unto him, neither can he know them, because they are
spiritually discerned._ This doth not mean that an unrenewed person
cannot understand the true meaning of scripture, or the doctrines of
it. For, then, it could be of no benefit or use to him. What cannot
be understood, cannot work any good effect upon the heart or life. To
assert that none can understand the word of God, unless _inspired_ by
the same spirit, which gave it, is inconsistent with every principle
of reason, common sense, and scripture. For it, that is, the
scripture, addresses itself to all, good and bad, saints and
sinners.----Finally--
8thly. _In order to understand_ the written word of God aright, we
must practise what we do know--practise according to its divine
precepts. A right and saving knowledge, is a practical knowledge. We
must not only be willing to receive all our doctrines and principles
from the holy scriptures, but to be guided by them altogether, in our
conduct and conversation:--to embrace them as the only rule of faith
and practice.--Then shall we be safe. Then shall we have a guide that
cannot mislead us. If any man do his will, he shall know of the
doctrine whether it be of God.----Thus we are to do, in order RIGHTLY
to understand the scripture----_Then opened he their understanding
that they might understand the scriptures._