no regard should be paid in examining the context of a book. Ch. li. ought to include v. 12. of ch. lii., and ch. lii. ought to commence at v. 13. and be continued to the end of ch. liii. In like manner, the first verse of the fourth chapter of Saint Paul's Epistle to the Colossians ought to be joined to the third chapter. the slightest attention to this point will enable a diligent student to add numerous other examples.

3. Sometimes a book of Scripture comprises only one subject or argument, in which case the whole of it must be referred to precedents and subsequents, and ought to be considered together.

Of this description is Saint Paul's Epistle to the Ephesians, which consists of two parts, doctrinal and practical. The design of the doctrinal Dortion is to show, that although there was a difference between Jewish d Gentile believers, inasmuch as the former enjoyed a priority of time a point of expecting and acknowledging Christ, and through the free grace of God they were a church or congregation of believers before the Gentiles; yet that now, the latter are become partakers of the same grace with them, and being thus admitted to this communion of grace, every real distinction between them is abolished; and, therefore, that both Jews and Gentiles together, form one body of the church under one head, even Jesus Christ. Other special doctrines, indeed, are incidentally mentioned; but these are either adduced to explain and enforce the principal doctrine, or they are derived from it. The practical part or exhortation, which naturally flows from the doctrine inculcated, is concord and peace between Jew and Gentile, which the apostle enforces with great beauty and energy. To this head may also be referred the Psalms, each of which being sepa rated from the other, and having no connection with the preceding or following Psalm, for the most part comprises a distinct and entire subject. That some of the Psalins have been divided, and forcibly disjoined, which ought to have remained united, and to have formed one ode, is evident as well from the application of sacred criticism as from the subject-matter. The number of the Psalms by no means corresponds, either in manuscripts or in the ancient versions. Thus, in some manuscripts, the first and second Psalms are not reckoned at all, while in others the former is considered as part of the second Psalin: that they are two distinct compositions, is evident from a comparison of the subject-matter of each Psalm. In the first Psalin the characters of the pious man and the sinner, as well as their respective ends, are contrasted: the second Psalin is prophetic of the Messiah's exaltation. The ninth and tenth Psalms are united together in the Septuagint version; while the hundred and sixteenth and hundred and forty-seventh are each divided into two. The argument which pervades the forty-second and forty-third Psalms plainly shows that they are properly but one divine ode, and are, therefore, rightly joined together in many manuscripts, although they occur as separate compositions in all our printed editions.2

every thing plain to the meanest capacity. For instance, that otherwise difficult passage, Rom. ix. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth, will become perfectly clear by a close examination of the context, beginning at verse 18. of chap. viii., and reading to the end of the eleventh chapter; this portion of the epistle being most intimately connected. Disregarding this simple and all but self-evident canon, some expositors have explained 1 Pet. ii. 8. as meaning that certain persons were absolutely appointed to destruction; a notion, not only contradicting the whole tenor of Scripture, but also repugnant to every idea which we are there taught to entertain of the mercy and justice of God. An attentive consideration of the context and of the proper punctuation of the passage alluded to (for the most ancient manuscripts have scarcely any points), would have prevented them from giving so repulsive an interpretation. The first epistle of Peter (it should be recol lected) was addressed to believing Jews. After congratulating them on their happiness in being called to the glorious privileges and hopes of the Gospel, he takes occasion to expatiate upon the sublime manner in which his general exhortations to watchfulness, &c. by an affecting representa it was introduced, both by the prophets and apostles; and having enforced tion of our relation to God, our redemption by the precious blood of Christ, the vanity of all worldly enjoyments, and the excellence and per petuity of the Gospel dispensation (ch. i. throughout);-he proceeds (ii. 1-12.) to urge them, by a representation of their Christian privileges, to receive the word of God with meekness, to continue in the exercise of faith in Christ as the great foundation of their eternal hopes, and to mainunconverted Gentiles. Wherefore, says he, in consideration of the evertain such an exemplary conduct as might adorn his Gospel among the aside all malice, and all guile, and hypocrisies, and enries, and all evil. lasting permanency and invariable certainty of the word of God, laying speakings, which are so contrary to its benevolent design, with all siniplicity, as new-born babes (or infants), who are regenerated by divine salvation], since [or seeing that] you have tasted that the Lord is gra grace, desire the sincere milk of the word, that ye may grow thereby [unto cious. To whom coming as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also (who believe), as living stones are faces by Jesus Christ. (Wherefore also it is contained in the Scrip. a spiritual house, an holy priesthood, to offer up spiritual ture, Behold I lay in Sion a chief corner-stone, elect, precious; and he sacrifices that believeth on it (confideth in it) shall not confounded, or ashamed). Unto You, therefore, WHO BELIEVE, he is precious; but unto them that DISBELIEVE, σ, the stone which the builders disallowed, the same is become the head of the corner, and a stone of stumbling, and a rock of offence. They DISBELIEVING THE WORD (TTS), that is the word of the Gospel, which contains this testimony, stumble at this corner. stone, whereunto they were appointed.. But YE (believers, who rest your salvation on it) are a chosen generation, a royal priesthood, a peculiar people, &c. &c. Hence, it is evident, that the meaning of 1 Pet. ii. §. is not, that God had ordained them to disobedience (for in that case their obe. been no sin): but that God, the righteous judge of all the earth, had appointed, or decreed, that destruction and eternal perdition should be the evidences that Jesus Christ was the Messiah, the Saviour of the world. punishment of such disbelieving persons, who wilfully rejected all the The mode of pointing above adopted, is that proposed by Drs. John Taylor, Doddridge, and Macknight, and recognised by Griesbach in his critical edition of the Greek Testament, and is manifestly required by the context. 3. A verse or passage must not be connected with a remote context, unless the latter agree better with it than a nearer

1. To investigate each word of every passage and as the connection is formed by PARTICLES, these should always receive that signification which the subject-matter and context require. The Hebrew Concordances of Noldius and Taylor, and also Glassins's Philologia Sacra, will materially assist in ascertaining the force of the Hebrew particles; as will the elaborate work of Hoogeveen on the subject of the Greek particles. Further, where particles are wanting, as they sometimes are, it is only by examining the argument and context that we can rightly supply them. For instance, the conditional conjunction is sometimes wanting, as in Gen. xlii. 38., and [if] mischief befall him by the way, in Exod. iv. 23. and [if] thou refuse to let him go. Particles of com. parison also are frequently wanting, as in Gen. xvi. 12., he will be a wild man; literally, he will be a wild ass man, that is, [like] a wild ass. How appropriately this description was given to the descendants of Ishmael, will readily appear by comparing the character of the wild ass in Job xxxix. 5-8. with the wandering, lawless, and freebooting lives of the Arabs of the Desert, as portrayed by all travellers. Psal. xi. 1. Flee [as] sparrows to your mountain. Psal. xii. 6. The words of the Lord are pure words, [as] silver tried in a furnace of earth. Isaiah ix. 18. They shall mount up [as or like] the ascending of smoke. Similar examples occur in the New Tes tament; as in John v. 17. My father worketh hitherto, and I work; that is, as my Father worketh hitherto, so also do I work together with him. Sometimes particles are wanting both at the beginning and end of a sentence: thus Job xxiv. 19. [As] drought and heat consume the snow: so doth the grave those which have sinned. Jer. xvii. 11. [As] the partridge sitteth on eggs, and hatcheth not; [so] he that getteth riches and not by right, &c. Numerous similar instances occur in the book of Job, and especially in the Proverbs; where, it is but justice to our admirable authorized version to add, that the particles omitted are properly supplied in Italic characters, and thus complete the sense.

2. Examine the entire passage with minute attention. Sometimes a single passage will require a whole chapter, or several of the preceding and following chapters, or even the entire book, to be pe rused, and that not once or twice, but several times. The advantage of this practice will be very great: because, as the same thing is frequently stated more briefly in the former part of a book, which is more clearly and fully explained in the subsequent portion, such a perusal will render

1 Moldenhaweri Introductio ad Libros Vet. et Nov. Fœderis, p. 307. Professor Franck's Guide to the Reading of the Scriptures, translated by Mr. Jacques, p. 178. (1st edit.)

context.

• See this proved, infra, Vol. II. p. 361.

This expression very emphatically denotes those who are newly con verted or regenerated, as the apostle had said (1 Pet. i. 23.) the believing Jews were, through the incorruptible word of God. It is well known that the ancient Jewish rabbies styled new proselytes to their religion, little children and new-born babes; and Peter, who was a Jew, very naturally adopts the same phraseology, when writing to Jewish converts to the Gospel.

These words [unto salvation, 15 Tup], though omitted in the common printed editions, are, by Griesbach, inserted in the text, of which they form an integral part. They are found in the Codices Alexandrinus, Vaticanus, and Ephremi (the three oldest manuscripts extant); in thirty nine others of good authority, though of less antiquity; and also in the Old Syriac, the Philoxenian (or later) Syriac, the Arabic edited by Erpenius, the Coptic, Ethiopic, Armenian, Sclavonic, and Vulgate versions, and are quoted by Clemens Alexandrinus, Origen, Cyril, Joannes Damascenus, and Theophylact, among the Greek Fathers; and by the Latin Fathers, Je rome, Rufinus, Augustine, Gildas, Cassiodorus, and the venerable Bede. This reading is, therefore, undoubtedly genuine, and is of great importance. It shows the reason why the believing Jews were regenerated, and also why they were to desire the unadulterated doctrines of the Gospel, viz that they might thereby increase, or grow up, unto salvation. This was the end they should always have in view; and nothing could so effectually promote this end, as continually receiving the pure truth of God, praying for the fulfilment of its promises, and acting under its dictates.

The verb (whence the particle bouVT) and its derivative substantive a, signify such a disbelief, as constitutes the party guilty of obstinacy, or wilful refusal to credit a doctrine or narrative. In the New Testament it is specially used concerning those who obstinately persist in rejecting the doctrine of the Gospel, regardless of all the evi dences that accompanied it. Thus, in John iii. 36. To viw, he that disbelieveth the Son is opposed to him that believeth on the Son, T WISBUONTI 815 Tov vior. So in Acts xiv. 2., those Jews who stirred up the Gentiles, and made thein evil affected towards the brethren, are termed i SOUVES Iouao, the disbelieving (or, as it is not ill rendered in our authorized version), the unbeliering or wilfully incredulous Jers, who are

Hoogeveen, Doctrina Particularum Græcarum, 2 vols. 4to. 1769. Though treating of Greek particles generally, this elaborate work incidentally illustrates a great number of passages in the New Testament. A valuable abridgment of it, with the notes of various literati, was published by Professor Schulz at Leipsic in 1806, which has been handsomely reprinted at Glasgow, 1813. See also Dr. Macknight on the Epistles, vol. i. essay 4. § 74., to the end

of that essay.

Purver rightly supplies it, and renders the passage thus, and should death befall him in the way: in the authorized English version the conjunction and is omitted, and the conditional if is properly supplied. VOL. I. 2 U

believed, 5, (verse 1) The same verb is found in Acts xvii. 5. and xix. 9. Rom. xi. 30, 31. and 1 Pet. iii. 1. (Gr.), in which last place Saint Peter exhorts wives, who believed the Gospel, to be in subjection to their husbands, that if any, bour. To hoy, disbelieve the word, they may also without the word be won over to the Gospel, by the exemplary con versation of the wives. The lexicographer, Suidas (as cited by Schleusner, in voce, to whom we are chiefly indebted for this note), considers απείθειν as synonymous with απιςείν, Απείθειν δοτικής απίζειν.

For examples, in which the derivative substantive as means disbe lief, or contempt of the Christian doctrine, see Schluesuer's Lexicon, sub voce.

Thus, Rom. ii. 16., although it makes a good sense if connected with the preceding verse, makes a much better when joined with verse 12. (the intermediate verses being read parenthetically as in the authorized version); and this shows it to be the true and proper context.

4. Examine whether the writer continues his discourse, lest we suppose him to make a transition to another argument, when, in fact, he is prosecuting the same topic.

Rom. v. 12. will furnish an illustration of this remark. From that verse o the end of the chapter Saint Paul produces a strong argument to prove, that as all men stood in need of the grace of God in Christ to redeem them from their sins, so this grace has been afforded equally to all, whether Jews or Gentiles. To perceive the full force, therefore, of the apostle's conclusion, we inust read the continuation of this argument from verse 12. to the close of the chapter.

5. The parentheses which occur in the sacred writings should be particularly regarded: but no parenthesis should be interposed without sufficient reason.

Sometimes the grammatical construction, with which a sentence begins, is interrupted; and is again resumed by the writer after a larger or shorter digression. This is termed a parenthesis. Parentheses being contrary to the genius and structure of the Hebrew language, are, comparatively, of rare occurrence in the Old Testament. In fact, as there is no sign whatever for it in Hebrew, the sense only can determine when it is to be used.

The prophetic writings, indeed, contain interruptions and interlocutions, particularly those of Jeremiah; but we have an example of a real parenthesis in Zech. vii. 7. The Jewish captives had sent to inquire of the prophet, whether their fasting should be continued on account of the burning of the temple, and the assassination of Gedaliah; after a considerable digression, but closely connected with the question proposed, the prophet at length replies, in ch. viii. 19., that the season formerly devoted to fasting should soon be spent in joy and gladness. The intermediate verses, therefore, from ch. vii. 4. to ch. viii. 17., are obviously parenthetical, though not marked as such in any of the modern versions which we have had an opportunity to examine. A remarkable instance of complicated parenthetic expression occurs in Dan. viii. 2. And I saw in vision (and when I saw I was in Shushan), and I saw (I was then by the waters of Ulai), and I lifted up my eyes, and saw and beheld! &c. See other instances in Gen. xxiv. 10. 2 Chron. xxxii. 9. Exod. xii. 15. Psal. xlv. 6. Isa. lii. 14.1

"Yea, and if I be offered upon the sacrifice and service of your faith I joy and rejoice with you all. The intervening charge is happily and judi ciously introduced by the apostle in order that the Philippians might not remit their exertions until his arrival, but contend for the faith of the Gospel with unity and humility; as will be evident to those who examine the point with attention and candour "4

parenthesis, in 2 Tim. i. 16-18. The apostle acknowledging the intrepid affection of Onesiphorus-who, when timorous professors deserted him, stood by him and ministered to him-begins with a prayer for the good man's family: The Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chains, but, being in Rome, very carefully sought me, and found me out. St. Paul then stops his period, and suspends his sentence, to repeat his acknowledgment and prayer with renewed fervour and gratitude-(The Lord grant that he may find mercy from the Lord in that day), and in how many instances he ministered to me at Ephesus, you very well know. If we peruse the choicest authors of Greece and Rome, we shall scarcely find, among their many parentheses and transpositions of style, one expressed in so pathetic and lively a manner, nor for a reason so substantial and unexceptionable.

ii. To this class we may refer the following beautiful example of the

Additional instances might be offered, to show the importance of attending to parentheses in the examination of the context; but the preceding will abundantly suffice for this purpose. The author has been led to discuss them at greater length than may seem to have been requisite, from the circumstances, that less attention appears to be given to the parenthesis, than to any other species of punctuation, in the different works on the study of the Scriptures, in our language, that have fallen under his notice.6

6. No explanation must be admitted, but that which suits

the context.

In direct violation of this self-evident canon of interpretation, the church of Rome 'expounds Matt. xviii. 17. if a man neglect to hear the church, let him be unto thee as a heathen man and as a publican, of the infalibility and final decisions of all doctrines by the (Roman) Catholic church. But what says the evangelist? Let us read the context. "If," says our Lord, "thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear, take with thee one or two more, that in the mouth of one or two witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. him privately of it; if that avail not, tell the church;-not the universal (verses 15-17.) That is, if a man have done you an injury, first admonish church dispersed throughout the world, but that particular church to which you both belong. And if he will not reform upon such reproof, regard him no longer as a true Christian, but as a wicked man with whom you are to hold no religious communion, though, as a fellow-man, you owe whole of this context there is not one word said about disobeying the determination of the Catholic church concerning a disputed doctrine, but about slighting the admonition of a particular church concerning known sin; and particular churches are owned to be fallible."

(1.) Where the parenthesis is SHORT, it is inserted without hesitation between two clauses which are grammatically connected, and then after the conclusion of the parenthesis, the latter clause proceeds, as if no interruption had taken place. Thus:

. In Acts i. 15. Peter....said (the number of names together was about an hundred and twenty, TS 0%λos, &c.), Men and brethren, &c.

ii. Rom. viii. 19-21. The application of the parenthesis will render this very difficult passage perfectly easy. The earnest expectation of the crea tion waiteth for the manifestation of the sons of God: (for the creation, yap....XTIσis....was made subject to vanity, not willingly, but by reason of him who subjected it) in hope that the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God.

iii. 1 Cor. xv. 52. At the last trump: (for the trumpet shall sound...... and we shall be changed; ayyip, &c.) for this corruptible must put on incorruption, &c. Similar parentheses occur in 2 Cor. vi. 2. x. 3, 4. Gal. ii. 8. A parenthesis

of considerable length is in this way inserted in Rom. ii. 13-16. In cases of this kind the parenthesis is commonly indicated by the particles, &c. at its commencement. See the examples above adduced, and Rom. i. (2) When the parenthesis is LONGER, the principal word or words of the preceding clause are repeated, with or without variation, after the paren thesis.

20. xv. 3., and Heb. vii. 20, &c.

i. 1 Cor. viii. 1-4. Now as touching things offered unto idols (we know that we all have knowledge. Knowledge puffeth up, but charity edifieth, &c.....as concerning those things that are offered in sacrifice unto idols) we know that an idol is nothing, &c. Similar instances occur in John vi. 22-24. Eph. ii. 1-5. 12-19. and Rev. iii. 8-10.: and the observant student of the New Testament will easily be enabled to supply other examples.a Another instance of the parenthesis we have in Phil. i 27. to chap. ii. 16 inclusive: in which the apostle discusses a subject, the proposition of which

is contained in ch. i. 27.; and afterwards in ch. ii. 17. he returns to the topic which he had been treating in the preceding chapter. "In conformity with this statement we find (ch. 1. 23.), that Saint Paul says, he is influenced by two things-a desire both of life and death; but he knows not which of these to choose. Death is the most desirable to himself; but the welfare of the Philippians requires rather that he may be spared a little longer; and, having this confidence, he is assured that his life will be lengthened, and that he shall see them again in person. Then, after the interruption which his discourse had received, he proceeds (ch. ii. 17.) as follows:

Stuart's Heb. Gram. § 244. p. 335.

2 Those who are acquainted with the original language will, on conside. ration, easily perceive the justice of the above translation. For the reasons on which it is founded, and for an able elucidation of the whole passage, see "Sermons preached at Welbeck Chapel, by the Rev. Thomas White," sermon xx. pp. 363-380. Griesbach, and after him Vater, has printed in a parenthesis only the middle clause of verse 20. ("not willingly, but by reason of him who subjected it"); which certainly does not materially contribute to clear up the difficulty of this passage.

Winer's Grammar to the Gr. Test. p. 164. Some observations on Parentheses will be found in Franck's Guide to the Scriptures, pp. 188, 189. (Mr. Jacques's Translation.) 1st edit.

7. Where no connection is to be found with the preceding and subsequent parts of a book, none should be sought.

This observation applies solely to the Proverbs of Solomon, and chiefly to the tenth and following chapters, which form the second part of that book: and are composed of separate proverbs or distinct sentences, having no real or verbal connection whatever, though each individual maxim is pregnant with the most weighty instruction.

From the preceding remarks it will be evident, that, although the comparison of the context will require both labour and unremitting diligence, yet these will be abundantly compensated by the increased degree of light which will thus be thrown upon otherwise obscure passages. The very elaborate treatise of Franzius, already referred to, will supply numerous examples of the Holy Scriptures, which are rendered perfectly clear by the judicious consideration of the context.

2. OF THE SUBJECT-MATTER.

ALTHOUGH, in interpreting words that have various meanings, some degree of uncertainty may exist as to which of their different senses is to be preferred; yet the ambiguity in

Franck's Guide, p. 189.

Blackwall's Sacred Classics illustrated, vol. i. pp. 68, 69. 3d edit. On the subject of parenthesis, the reader is referred to the very valuable treatise of Christopher Wollius, De Parenthesi Sacrâ at Leipsic, in 1726, 4to. The same subject has also been discussed in the following speciatim Sacra, 4to. Jena, 1745. works; viz. Joh. Fr. Hirt, Dissertatio de Parenthesi, et generatim, et Dua de Parenthesibus Johanneis, 4to. 1765. Ad. Bened. Spitzneri Com Joh. Gottl. Lindneri, Commentationes mentatio Philologica de Parenthesi, Libris Sacris V. et N. T. accommodata, 8vo. Lipsiæ, 1773.

Whitby on Matt. xviii. 15-17. Bishop Porteus's Confutation of the Errors of the Church of Rome, pp. 13, 14.)

J. B. Carpzov. Prim. Lin. Herm. pp. 36, 37. Bauer, Herm. Sacr. pp. 192-200. Pfeiffer, Herm. Sacr. c. x. (op. tom. ii. pp. 656-658.) Franzius, Pref. pp. 8-11. Tract. pp. 48-51. Morus, in Ernesti, tom. i. pp. 161-163. Viser, Herm. Nov. Test. Sacr. pars in. pp. 189-194. Wetstein et Semler de Interpret. Nov. Test, pp. 116-190. Franckii Prælectiones Hermeneu ticæ, pp. 61-94. Rambach, Inst. Herm. pp. 197-216. Jahnii Enchirid. Herm. Generalis, pp. 51-71. Chladenii Institutiones Exegeticæ, pp. 366374. J. E. Pfeifferi Institutiones Herm. Sacr. pp. 464-468. 507-534. Schæfer, Institutiones Scripturisticæ, pars ii. pp. 56-62. Angler, Herme. neutica Biblica, pp. 148-165.

such cases is not so great but that it may in general be removed, and the proper signification of the passage in question may be determined: for the SUBJECT-MATTER that is, the topic of which the author is treating-plainly shows the sense which is to be attached to any particular word. For there is a great variety of agents introduced in the Scriptures, whose words and actions are recorded.

Some parts of the Bible are written in a responsive or dialogue form as the twenty-fourth Psalm, Isa. vi. 3. and Rom. iii. 1—9. And the sense of a text is frequently mistaken, by not observing who is the speaker, and what is the specific topic of which he treats; and also by not attending to the frequent and very elegant changes and successions of persons occurring in the Scriptures, and especially in the prophetic writings. One or two examples will illustrate the necessity of considering the subject-matter.

1. The Hebrew word (Be-SHER) literally signifies the skin; by a metonymy, the flesh beneath the skin; and by a synedoche it denotes every animal, especially man considered as infirm or weak, as in Jer. xvii. 5. Cursed be the man that trusteth in man, and maketh FLESH his arm; there are also several other meanings derived from these, which it is not material now to notice. But that the word flesh is to be understood of man only in Gen. vi. 12. Psal. Lxv. 2. and Job x. 4. will be evident on the slightest inspection of the subject-matter. All flesh had corrupted his way that is, all men had wholly departed from the rule of righteousness, or had made their way of life abominable throughout the world. And, in the Psala above cited, who can doubt but that by the word flesh men are intended: 0 thou that hearest prayer, unto thee shall all flesh, that is, all nankind, come. In like manner, also, in Job x. 4. it is evident that flesh has the saine meaning; if, indeed, the passage were at all obscure, the parallelism would explain it-Hast thou the eyes of a man (Heb. of flesh)? or, seest thou as man sees?

2 The first chapter of the prophecy of Isaiah affords an apposite eluci dation of attending to the changes and successions of persons occurring in the Scriptures. Jehovah is there represented as impleading his disobe. dient people, Israel. The prophet, with a boldness and majesty becoming the herald of the Most High, begins with suminoning the whole creation to attend when Jehovah speaks. (ver. 2.) A charge of gross insensibility is in the next verse brought against the Jews, whose guilt is amplified (ver. 4); and their obstinate wickedness highly aggravated the chastisements and judgments of God, though repeated till they had almost been left like Sodom and Gomorrah. (v 5-9.) The incidental mention of these places leads the prophet to address the rulers and people of the Jews, under the character of the princes of Sodom and Gomorrah, in a style not less spirited and severe, than it is elegant and unexpected. (10.) The vanity of trusting to the performance of the external rites and ceremò nies of religion is then exposed (11-15), and the necessity of repent ance and reformation is strongly enjoined (16, 17.), and urged by the most encouraging promises, as well as by the most awful threatenings. (18-20.) But, as neither of these produced the proper effect upon that people, who were the prophet's charge, he bitterly laments their degeneracy (21-23.), and concludes with introducing the Alinighty himself, declaring his purpose of inflicting such heavy judgments as would entirely cut off the wicked, and excite in the righteous, who should pass through the furnace, an ever. lasting shame and abhorrence of every thing connected with idolatry, the source of all their misery. (24-31.) The whole chapter, in loftiness of sentiment, and style, affords a beautiful example of this great prophet's manner, whose writings, like his lips, are touched with hallowed fire.

But it is not merely with reference to the meaning of particular passages that a consideration of the subject-matter becomes necessary to the right understanding of Scripture. It is further of the greatest importance in order to comprehend the various dispensations of God to man, which are contained in the sacred writings. For although the Bible comprises a great number of books, written at different times, yet they have a mutual connection with each other, and refer, in the Old Testament, with various but progressively increasing degrees of light and clearness, to a future Saviour, and in the New Testament to a present Saviour. With reference, therefore, to the several divine dispensations to man, the subjectmatter of the whole Bible ought to be attentively considered: but, as each individual book embraces a particular subject, it will also be requisite carefully to weigh its subject-matter, in order to comprehend the design of the author. An analysis of each book will materially assist a reader of the Scriptures in forming a comprehensive view not only of its chief subjectmatter, but will also show the methodical and orderly coherence of all the parts of the book with one another. Such an analysis the author has attempted in the second volume of this work. "Books," says an old writer, "looked upon confusedly, are but darkly and confusedly apprehended: but considered distinctly, as in these distinct analyses or resolutions into their principal parts, must needs be distinctly and much more clearly discerned."2

Bp. Lowth's Isaiah, vol. ii. pp. 4-27. 8vo. edit. Vitringa, in his comment on the same prophet, eminently excels in pointing out the rapid transitions of persons, places, and things. Van Til, in his celebrated Opus Analyti cum, has ably noticed various similar transitions in the Scriptures generally, and in the Psalms in particular, though in the last-mentioned book he has sometimes unnecessarily multiplied the speakers introduced. The value of Dr. Macknight's version and paraphrase of the Epistle to the Romans is enhanced by his distinguishing between the objections brought by the Jews whom St. Paul introduces as arguing with him, and the replies and conclusive reasonings of the apostle. Roberts's Key to the Bible, pp. (11.) (12.) folio edit. 1665. See also Rambachii Institutiones Hermeneuticæ Sacræ, pp. 108-110. and Chladenius's Institutiones Exegetice, pp. 532. et seq.

§3. OF THE SCOPE.

The scope defined.-Importance of investigating the scope of a book or passage of Scripture.-II. Rules for investi gating it.

I. A CONSIDERATION of the SCOPE, or DESIGN, which the inspired author of any of the books of Scripture had in view, essentially facilitates the study of the Bible: because, as every writer had some design which he proposed to unfold, and as it is not to be supposed that he would express himself in terms foreign to that design, it therefore is but reasonable to admit that he made use of such words and phrases as were every way suited to his purpose. To be acquainted, therefore, with the scope of an author is to understand the chief part of his book. The scope, it has been well observed, is the soul or spirit of a book; and that being once ascertained, every argument and every word appears in its right place and is perfectly intelligible: but, if the scope be not duly considered, every thing becomes obscure, however clear and obvious its meaning may really be.3

The scope of an author is either general or special; by the former we understand the design which he proposed to himself in writing his book; by the latter we mean that design which he had in view when writing particular sections, or even smaller portions, of his book or treatise.

The means, by which to ascertain the scope of a particular section or passage, being nearly the same with those which must be applied to the investigation of the general scope of a book, we shall briefly consider them together in the following observations.

II. The Scope of a book of Scripture, as well as of any particular section or passage, is to be collected from the Writer's express mention of it, from its known occasion, from some conclusion expressly added at the end of an argument; from history, from attention to its general tenor, to the main subject and tendency of the several topics, and to the force of the leading expressions; and especially from repeated, studious, and connected perusals of the book itself.

1. When the scope of a whole book, or of any particular por tion of it, is expressly mentioned by the sacred writer, it should be carefully observed.

Of all criteria this is the most certain, by which to ascertain the scope of a book. Sometimes it is mentioned at its commencement, or towards its close, and sometimes it is intimated in other parts of the same book, rather obscurely, perhaps, yet in such a manner that a diligent and atten. tive reader may readily ascertain it. Thus the scope and end of the whole Bible, collectively, is contained in its manifold utility, which St. Paul expressly states in 2 Tim. iii. 16, 17. and also in Rom. xv. 4. In like manner, the royal author of Ecclesiastes announces pretty clearly, at the beginning of his book, the subject he intends to discuss, viz. to show that all human affairs are vain, uncertain. frail, and imperfect; and, such being which he taketh under the sun? (Eccl. i. 2, 3.) And towards the close of the case, he proceeds to inquire, What profit hath a man of all his labour the same book (ch. xii. 8.) he repeats the saine subject, the truth of which he had proved by experience. So, in the commencement of the book of Proverbs of Solomon, the Son of David king of Israel;-to know wisdom Proverbs, Solomon distinctly announces their scope. (ch. i. 1-4. 6.)—“ The and instruction, to perceive the words of understanding: to receive the instruction of wisdom, justice, judgment, and equity; to give subtilty to the simple, to the young man knowledge and discretion; to understand a sayings." -Saint John, also, towards the close of his gospel, announces proverb, and the interpretation; the words of the wise, and their dark his object in writing it to be, "That ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through recorded almost exclusively by this evangelist and apostle, are to be read his name." Therefore, all those discourses of our Lord, which are and considered with reference to this particular design: and, if this circumstance be kept in view, they will derive much additional force and beauty.

Of the application of this rule to the illustration of a particular section, or the ascertaining of a special scope, the seventh chapter of Saint Paul's first epistle to the Corinthians will supply an example.-In that chapter, the replying to the queries which had been proposed to him by the Corinthian object of which is to show that it was not good to marry, the apostle is converts; and it is evident that his reply is continued through the whole chapter. But did he mean to insinuate absolutely that matrimony in itself was not good? By no means: on the contrary, it is clear from the scope of this section, given by Saint Paul in express words, that his design was not, in general, to prefer a state of celibacy to that of marriage: much less

"How unfair, how irrational, how arbitrary, is the mode of interpreta. tion which many apply to the word of God? They insulate a passage; they fix on a sentence; they detach it from the paragraph to which it belongs, and explain it in a sense dictated only by the combination of the syllables or the words, in themselves considered. If the word of God be thus dissected or tortured, what language may it not seem to speak, what senti ments may it not appear to countenance, what fancy may it not be made to gratify? But would such a inode of interpretation be tolerated by any living author? Would such a method be endured in commenting on any of the admired productions of classical antiquity? Yet in this case it would be comparatively harmless, although utterly indefensible but who can calculate the amount of injury which may be sustained by the cause of revealed truth, if its pure streams be thus defiled, and if it be contaminated even at the very fountain head?" Rev. H. F. Burder's Sermon on the Duty and Means of ascertaining the Genuine Sense of the Scriptures, p. 21.