CHAPTER VIII.

ON THE INFERENTIAL AND PRACTICAL READING OF SCRIPTURE.

SECTION I.

ON THE INFERENTIAL READING OF THE BIBLE.

I. General Rules for the Deduction of Inferences.-II. Observations for ascertaining the Sources of Internal Inferences.~ III. And also of External Inferences.

inferences be deduced:-1. The kingdom of God is to be sought in the first 9. To be this necessary that we seek the righteousness of God; and, 3. To him that thus seeks, all other things shall be added. Although these are in themselves weighty truths, yet they are expressed too plainly in the very words of Scripture to be called inferences. They are, rather, truths

seated in the text itself, than truths deduced from those words.

2. Inferences must be deduced from the true and genuine sense of the words, not from a spurious sense, whether literal or mystical,

We have a striking violation of this sober and almost self-evident canon,

x. 13. with John xxi. 16. From the divine command, Rise, Peler! kill

Acts in the deduced by cardinal Bellarmin, from a comparison of and eat, compared with our Lord's direction to the apostle, Feed my sheep, he extorts this consequence, viz. that the functions of the Roman pontiff, as the successor of Peter, are twofold-to feed the church, and to put heretics to death! It is scarcely necessary to add, that this inference is

tures.

1. THE sense of Scripture having been explained and ascertained, it only remains that we apply it to purposes of practical uti ity; which may be effected either by deducing inferences from texts, or by practically applying the Scriptures to our personal edification and salvation. By INFERENCES, we mean certain corollaries or conclusions legitimately deduced from words rightly explained; so that they who either hear or read them may form correct views of Christian doctrine and Christian duty. And in this deduction of inferences we are warranted both by the genius of language, which, when correctly understood, not only means what the words uttered in themselves obviously imply, but also what may be deduced from them by legitimate consequences; and likewise by the authority of Jesus Christ and derived from putting a false and spurious sense upon those passages. his apostles, who have sanctioned this practice by their 3. Inferences are deduced more safely as well as more corexample. To illustrate this remark by a single instance-rectly from the originals, than from any version of the ScripOur Lord (Matt. xxii. 23-32.) when disputing with the Sadducees, cited the declaration of Jehovah recorded in Exod. iii. 6. I am the God of Abraham, Isaac, and Jacob; and from thence he proved the resurrection of the dead inferentially, or by legitimate consequence. It should be observed, that Abraham had been dead upwards of three hundred years before these words were spoken to Moses, yet still Jehovah called himself the God of Abraham, &c. Jesus Christ properly remarked that God is not the God of the dead (that word being equivalent to eternal annihilation, in the sense intended by the Sadducees, who held that the soul vanished with the body),2 but of the living: whence it follows, that if he be the God of Abraham, Isaac, and Jacob, they have not altogether perished, but their bodies will be raised again from the dead, while their spirits or souls are alive with God, notwithstanding they have ceased for many centuries to exist among mortals. In the same reply our Saviour further confuted, inferentially, another tenet of the Sadducees, viz. that there is neither angel nor spirit, by showing that the soul is not only immortal, but lives with God even while the body is detained in the dust of the earth, which body will afterwards be raised to life, and be united to the soul by the miraculous power of God.

The foundation of inferential reading is the perpetual harmony of sacred things; so that any one who has thoroughly considered and rightly understood a single doctrine, may hence easily deduce many others which depend upon it, as they are linked together in one continued chain. But, in order to conduct this kind of reading with advantage, it is necessary that we bring to it a sober judgment, capable of penetrating deeply into sacred truths, and of eliciting with indefatigable attention and patience, and also of deducing one truth from another by strong reasoning; and further, that the mind possess a sufficient knowledge of the form of sound words in faith and love which is in Christ Jesus. (2 Tim. i. 13.) Without this knowledge, it will be impossible to make any beneficial progress in this branch of sacred literature, or to discover the exhaustless variety of important truths contained in the Sacred Writings. It will likewise be requisite to compare inferences when deduced, in order to ascertain whether they are correct, and are really worthy of that appellation. For this purpose the following rules may be advantageously consulted:

1. Obvious or too common inferences must not be deduced, nor should they be expressed in the very words of Scripture. Thus, if from Matt. vi. 33. Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you, the following Qui enim intelligit, quod loquitur, non modo vim, sed ambitum quoque verboruin perspicit; ideoque id omne, quod ex iis legitime colligi potest, adprobare etiain merito creditur. Buddei Elementa Philosophiæ Instrumentalis, part ii. cap. ii. § xxx. p. 246.

2 Zuvaavi Tois. Joseph. Ant. Jud. lib. xviii. c. 1. §4. (al. c. ii.)

It is not uncommon, even in the best versions, to find meanings put upon the sacred text, which are totally foreign to the intention of the inspired penman. Thus, from Acts ii. 47 (the Lord added to the church daily such as should be saved), the papists have absurdly pretended to deduce the perpetuity and visibility of the (Roman Catholic) church; and, from the same text compared with Acts xiii. 48 (as many as were ordained to eternal life believed), some have inferred that those whom God adds to the church shall necessarily and absolutely be eternally saved. The question relative to indefectibility from grace is foreign to a practical work like this :3 but without throwing down the gauntlet of controversy, we may re mark, that these passages have no relation whatever to the doctrine of election; that Luke is speaking as an historian of a lact which fell under his own observation, relating to the Jews and not to the hidden counsels of the original of Acts ii. 47. literally, as they have done in other parts of the God; and that if the translators of our authorized version had rendered New Testament, it would have run thus:-The Lord added daily to the church, Tous Coμivous, the saved; that is, those who were saved from

"It may not be the most philosophical, but it is probably the wisest opinion which we can adopt, that the truth lies somewhere between the the wit of man to point out the exact place where it does lie. We distinctly two rival systems of Calvin and Arminius; though I believe it to exceed perceive the two extremities of the vast cham, which stretches across the whole expanse of the theological heavens; but its central links are enveloped in impenetrable clouds and thick darkness." (Mr. Faber's Discourses, vol. i. pp. 478, 479.) Archbishop Tillotson has a fine passage on this subject to the same effect (which is too long to be extracted), at the close of his hundred and seventh sermon. See his Works, vol. v. pp. 395, 396. Compare also vol. vii. pp. 99, 100. (London, 1820.) On this topic the author cannot withhold from his readers the following admirable observations of the late Bishop Horsley. Addressing the clergy of the diocese of Roches ter, he says, "I would entreat you of all things to avoid controversial ar. guiments in the pulpit upon what are called the Calvinistic points;-the dark subject of predestination and election I mean, and the subordinate questions. Differences of opinion upon these subjects have subsisted among the best Christians from the beginning, and will subsist, I am persuaded, to the end. They seem to me to arise almost of necessity, from the inability of the human mind to reconcile the doctrine of a providence, irresistibly ruling all events, with the responsibility of man as a moral agent. And persons equally zealous for God's glory have taken different sides of the question, according as their minds have been more forcibly impressed with awful notions of God's right of sovereignty on the one hand, or of his justice on the other. But in certain leading principles, Lutherans, Calvinists, Arminians, and we of the church of England are, I trust, all agreed. We are agreed in the fundamental doctrines of the Trinity; all believing in the united operation of the three persons, in their distinct offices in the accomplishment of man's redemption. We are all agreed that the forehis providence is universal, controlling not only all the motions of matter, knowledge of God is-like himself from all eternity, and absolute; that but all the thoughts and actions of intelligent beings of all orders; that, nevertheless, man has that degree of free agency which makes him justly responsible; that his sins are his own; and that, without holiness, no man shall see God. While we agree in these principles, I cannot see to what purpose we agitate endless disputes upon the dark-I had almost saidpresumptuous questions upon the order of the divine decrees, as if there could be any internal energies of the divine mind, and about the manner of the communion between the Spirit of God and the soul of the believer." (Bishop Horsley's Charge in 1800, pp. 32, 33. 4to.)

It is worthy of remark that the participle Coμevos occurs in four other places of the New Testament, in all which our translators give the true meaning. These are Luke xiii. 23. xow Coμsvos, are there few that BE SAVED?-1 Cor. i. 18. To do ow Coμevois hy, but unto us WHICH ARE SAVED-2 Cor. ii. 15. V TOIS σCoμevois, in them THAT ARE SAVED-Rev. xxi. 24. TV Tv σwhoμevov, the nations of them WHICH ARE SAVED. In none of these instances have the translators given the forced and arbitrary meaning above noticed, and no reason can be assigned why they should have so rendered Acts ii. 47.

1. Inferences deduced from the affections of the writer or speaker, whether these are indicated in the text, or are left to the investigation of the interpreter.

their sins and prejudices; and so the passage is rendered by Drs. Whitby, Doddridge, and other eminent critics and divines. Further, if Acts xiii. 48. had been translated according to the proper meaning of TaTay Maves, that verse would have run thus:-As many as were disposed for eternal life, believed: which rendering is not only faithful to the original, but also to Thus, in Mark iii. 5. we read that Jesus Christ looked round about on the context and scope of the sacred historian, who is relating the effects or consequences of the preaching of the Gospel to the Gentiles. For the their hearts: the anger here mentioned was no uneasy passion, but an ex those who opposed him with anger, being grieted for the hardness of Jews had contradicted Paul, and blasphemed, while the religious prose-cess of generous grief occasioned by their obstinate stupidity and blindness lytes heard with profound attention, and cordially received the Gospel he preached to them; the former were, through their own stubbornness, of a Christian to sorrow, not only for his own sins, but also to be grieved From this passage the following conclusions may be drawn: 1. It is the duty utterly indisposed to receive that Gospel, while the latter, destitute of for the sins of others. 2. All anger is not to be considered sinful 3. He prejudice and prepossession, rejoiced to hear that the Gentiles were in- does not bear the image of Christ, but rather that of Satan, who can enter cluded in the covenant of salvation through Jesus Christ; and, therefore, be hold with indifference the wickedness of others, or rejoice in it. 4. Noin this good state or disposition of mind, they believed. Such is the plain thing is more wretched than an obdurate heart, since it caused him, who and obvious meaning deducible from the consideration of the context and is the source of all true joy, to be filled with grief on beholding it. 5. Our scope of the passage in question; and that the rendering above given is strictly conformable to the original Greek, is evident from the following indignation against wickedness must be tempered by compassion for the considerations. In the first place, the word TTavo is not the word persons of the wicked. generally used in the New Testament to denote fore-ordination, or an 2. Inferences deduced from words themselves, and their eternal decree, but the verbs op and poop, which exactly answer to signification. our English words determine and predetermine. Further, Dr. Hammond reinarks, the verb τάσσω or τατ» (whence the participle τεταγμένος) and its compounds, are often employed in the sense of our military word tactics, by which is meant whatever relates to the disposal or marshalling of troops (compare Luke vii. 8. and Rom. xiii. 1. Gr.); and hence, by analogy, it is applied to other things:-Thus, in 1 Cor. xvi. 15. we read They de voted (v) themselves to the ministry of the saints." See also 1 Macc. v. 27. and 2 Macc. xv. 20. (Gr.); and particularly Acts xx. 13., where we read that Saint Paul went on foot to Assos, for so he was (TTayμsvos) disposed. Similar expressions are to be found in the Greek classic writers. But what confirms the preceding rendering of this text, is the fact, that it is so translated in the Old Syriac, the most ancient of all the versions of the New Testament. This is of great moment; for that version was made at least four hundred years before the sense of this place was disputed by the different sects and parties of Christians. "Meanwhile," says Dr. Hainmond, with equal truth and piety, "it must be remembered that these qualifications are not pretended to have been originally from themselves, but from the preventing grace of God; to which it is to be acknowledged due that they are ever pliable, or willing to follow Christ."

For instance, in Luke xxi. 15. our Lord, addressing his disciples, says, I will give you a mouth and wisdom. Inference 1. Christ, the eternal wis dom, is the source and spring of all true wisdom. 2. Will give. They who attempted to procure wisdom by their own strength, without the aid of prayer, may justly be charged with presumption. 3. You. No one stands more in need of the gift of divine wisdom than they who are intrusted with the charge of teaching others. 4. A mouth, or ready utterance. The gift of eloquence is bestowed by God, as well as every other gift. Wisdom It is possible for a man to acquire cunning by the mere force of corrupt nature; but nature cannot possibly confer true wisdom. 5. And, Eloquence, when not united with wisdom, is of little utility in promoting the kingdom of Christ. From this last inference, it appears, that even the smallest particles sometimes afford matter from which we may deduce practical conclusions.

4. Those inferences are always to be preferred which ap- humble views of itself. Be ye clothed, xs, from, m. and proach nearest to the scope of a passage.

Thus, in John vi. 37. Christ says, Him that cometh unto me I will in no wise cast out. From this clause the two following inferences have been deduced. 1. That Jesus Christ is a most certain asylum for all persons whose consciences are burdened. 2. That Christians ought to receive those who are weak in faith, after the example of Christ, and to treat them with tenderness. Now, though both these inferences are good in themselves, the first is most to be preferred, because it harmonizes best with the scope of the passage (compare verses 37-40.), which is to show that Christ will reject none "that truly repent and unfeignedly believe" in him.

5. Inferences ought to embrace useful truths, and such as are necessary to be known, on which the mind may meditate, and be led to a more intimate acquaintance with the doctrines of salvation, and with Christian morality.

It were no difficult task to illustrate this remark by a variety of examples; but this is rendered unnecessary by the admirable models presented in the valuable sermons of our most eminent divines, not to mention the excellent discourses of Masillon, Bossuet, Flechier, Claude, Saurin, Super: ville, Du Bosc, and other eminent foreign divines, both Protestants and Romanists. The reader, who is desirous of illustrations, will find many very apposite ones in Monsieur Claude's celebrated and elaborate Essay on the Composition of a Sermon."

II. The sources whence inferences are deducible, are divided by Professor Rambach (to whom we are almost wholly indebted for this chapter) into two classes, viz. internal and external: the former are inherent in the text, and flow from it, considered in itself; the latter are derived from a comparison of the text with other passages and circumstances.

To illustrate these definitions by a few examples:-The sources whence inferences may be deduced, are internal, or inherent in the text, when such consequences are formed, 1. From the affections of the sacred writer or speaker; 2. From words and their signification; 3. From the emphasis and force of words; and, 4. From the structure and order of the words contained in the sacred text.

1 Dr. Hammond (on Acts xiii. 48.) has cited and commented on several passages which we have not room to state. He renders the word TyμVO fitly disposed and qualified for; Dr. Wall, by fit to receive; and Mr. Thompson, the learned North American translator of the Scriptures from the Greek, by fitly disposed. Wolfius (Cur. Philol. in loc.) considers the phrase TTY MIVOS s as equivalent to UTOS S (Luke ix. 62.) in our version rendered fit (or, more correctly, rightly disposed) for the kingdom of God. Dr. Whitby translates the word by disposed, and Dr. Doddridge by determined, in order to preserve the ambiguity of the word. The meaning, he observes, of the sacred penman seems to be, that all who were deeply and seriously concerned about their eternal happiness, openly embraced the Gospel. And wherever this temper was, it was undoubtedly the effect of a divine operation on their hearts. See Whitby, Doddridge, Wall, Wetstein, Bengel, Rosenmüller, and especially Limborch (Commentarius in Acta Apostolorum. pp. 133-136. folio, Rotterdam, 1711), on Acts xiii. 48., and Krebsii Observationes in Nov. Test. ex Josepho, pp. 222 -224. Compare also Franzins de Interpretatione Sacrarum Scripturarum, pp. 101-115.; Bp. Taylor's Works, vol. ix. p. 140.; and Bishop Wilson's Works, Sermon 57. vol. ii. p. 272. folio edit. Bath, 1782.

2 See particularly $$ 17-26. in Dr. Williams's edition of Claude's Essay, Christian Preacher, pp. 300-346.; or Mr. Simeon's much improved edition, Cambridge and London, 1827. 12mo.

Institutiones Hermeneuticæ Sacræ, lib. iv. c. 3. pp. 804-822.

3. Inferences deduced from the emphasis and force of words. We have an example in 1 Pet. v. 5. Be clothed with humility: for God resisteth the proud. Inference 1. Humility. Christian humility does not reside in filthy or rent garments, but in a modest mind, that entertains xoμBow, to gather or tie in a knot. The word means to clothe properly, with an outer ornamental garment, tied closely upon one with knots. True humility is an ornament which decorates the wind much more than the most costly garments do the body. 3. Humility is a garment with which we cover both our own virtues and the defects of others. 4. This orna ment of humility, being exposed to many snares, must be most carefully guarded, and retained around us. 5. The proud, uspevac, from sp above, and vw, to appear, because such persons exalt themselves above others. No sin is capable of being less concealed, or of escaping the ob servation of others, than pride. 6. God resisteth TITIT, hterally, SETTETH HIMSELF AS IN ARRAY against the proud man: this is a military term. The inference deducible is, that while all other sinners retire as it were, from the presence of God, and seek for shelter against his indigna

otion, the proud man alone openly braves it.

4. Inferences deduced from the order and structure of the words contained in the sacred text.

Thus, from Rom. xiv. 17. The kingdom of God is righteousness, peace, and joy in the Holy Ghost, the following inferences may be derived, accord ing to the order of the words, which depends upon the connection and order of the subjects treated of. 1. No constant and lasting peace of cOD science is to be expected, unless we previously lay hold of the righteousness of Christ by faith. 2. They only possess a genuine and permanent jag who, being justified, cultivate peace with God through Jesus Christ. 3 In vain do those persons boast of the righteousness of Christ, who still continue in a state of hostility and enmity with God and man. 4. A serene and peaceful conscience is the only source of spiritual joy.

III. The sources of inferences are external, when the conclusions are deduced from a comparison of the text, 1. With the state of the speaker;-2. With the scope of the book or passage ;-3. With antecedents and consequents; or, in other words, with the context;-4. With parallel passages, and other circumstances.

I. Inferences deduced from the state of the writer or speaker. Thus, when Solomon, the wisest and richest of sovereigns, whose eager desire after the enjoyment of worldly vanities was so great, that he left none of them untried, and whose means of gratifying himself in every pos 2), Vanity of vanities, all is vanity, the following inferences may be de sible pleasure and delight were unbounded,-when he exclaims (Eccl. L duced from his words, compared with the state of his mind. (L.) Since the meanest artizan is not to be despised when speaking properly and opportunely give diligent attention when a most illustrious monarch is about to speak. of his own business, he must be more than usually stupid who does not (2.) How admirable is the wisdom of God, who, when it pleased him to select a person to proclaim and testify the vanity of all things human, made choice of one who had most deeply experienced how truly vain they were! (3.) When a sovereign, thus singularly possessed of glory, fame, human

4 Mr Parkhurst's illustration of this truly emphatic word is too important and beautiful to be omitted. "On the whole," says he, "this expres sive word, your, used by Saint Peter, implies that the humility of Christians, which is one of the most ornamental graces of their profession, should constantly appear, in all their conversation, so as to strike the eye of every beholder; and that this amiable grace should be so closely connected with their persons, that no occurrence, temptation, or calamity should be able to strip them of it.-Faxit Deus!" Greek and English Lexicon, p. 185. col. 2. (5th edit.)

It may be worth the reader's while to reconsider what has already been stated on the subject of emphatic words, which, in fact, are so many sources whence inferences may be judiciously deduced.

For a full illustration of this subject, we with pleasure refer the reader to an excellent discourse, in "Sermons on Subjects chiefly Practical, by the Rev. John Jebb, A. M." (subsequently Bishop of Limerick), Serm iv. pp. 71-98. London, 1816, 8vo.

wisdom, riches, and every facility for the enjoyment of pleasures, proclaims | the Messiah that was to come, as well as to those who believe in him subthe vanity of all these things, his testimony ought to be received by every sequently to his incarnation: and both are equally partakers of the beneone with great respect. (4.) Since princes, above all others, are exposed fits flowing from his resurrection. to the insidious wiles of pleasures, it is worthy of remark that God raised up one of their own rank to admonish them of their danger.

2. Inferences deduced.

(1.) From the general scope of an entire book. For instance, let the following words of Jesus Christ (John viii. 51.), Verily, verily, I say into you, if a man keep my saying he shall never see death, be compared with the general scope of the book which is announced in John xx. 31. These are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through his name. From this colla. tion the following inferences will flow. (i.) Faith in Christ is to be proved and shown by obedience to his word. (ii) True faith cordially receives not only the merits of Christ, but also his words and precepts. And, (iii.) Whosoever is made through faith, a partaker of spiritual life, shall also be freed from spiritual and eternal death.

(2.) From the special scope of a particular passage. The particular scope of Jesus Christ in the passage above cited (John viii. 51.), was to demonstrate that he was not possessed by an evil spirit, since the keeping of his words would procure eternal life for all who obey him, while Satan, on the contrary, leads men into sin, whose wages is death, or ever lasting perdition. Hence we may deduce the subsequent inferences. (i.) That doctrine which produces such very salutary effects cannot necessarily be false and diabolical. (ii.) Saving truths are to be proposed even to those who are guilty of calumniating them. (iii.) There is no nearer way, by which to liberate the mind from doubts formed against truth, than a ready obedience to acknowledge truth. (iv.) The precepts of Christ are

to be regarded and obeyed, even though they should be ridiculed or de

famed by the most learned men.

(3.) From the very special scope of particular words or phrases. The passage just referred to will supply us with another illus tration. For instance, should it be asked, (i.) Why our Lord prefixed to his declaration, a solemn asseveration similar to an oath ? it is replied, be: cause he perceived the very obstinate unbelief of his hearers; whence it may be inferred, that it is a shameful thing that Christ should find so little faith among men. (ii) Should it be further inquired, why he prefixed a double asseveration? it is answered in order that, by such repetition, he might silence the repeated calumnies of those who opposed him: hence, also, it may be inferred, that in proportion to the malice and effrontery of men in asserting calumnies, the greater zeal is required in vindicating truth. (iii.) Should it still be asked, why our Lord added the words, Isay unto you, we reply, in opposition to the assertion of his enemies in the 48th verse,-Say we not well, that thou hast a demon? From which we may infer, that he who is desirous of knowing the truth ought not only to attend to the stories invented and propagated by wicked men against the godly, but also to those things which Christ says of them, and they of him. Other

(2.) THE PLACE where the words were uttered.

As in Matt. xxvi. 39. 42. Not my will, but thine be done! Where did Christ utter this exclamation? In a garden. Inference. He who made an atonement for the sins of all mankind, voluntarily submitted himself, in the garden of passion, to the will of God: from which man withdrew himself in a garden of pleasure.

(3.) THE OCCASION upon which the words were spoken. Thus, in Matt. xvi. 3., Christ rebukes the Pharisees, because they did not observe the signs of the times. On what occasion? When they required him to show them a sign from heaven. Inference. Such are the blindness and corruption of men, that disregarding the signs exhibited to them by God himself, they frequently require new signs that are more agreeable to

their own desires.

(4.) THE MANNER in which a thing is done.

Acts ix. 9. During the blindness in which Saul continued for three days and three nights, God brought him to the knowledge of himself. Inference. Those, whom God vouchsafes to enlighten, he first convinces of their spiritual blindness.1

Other instances, illustrating the sources whence inferences are deducible, might be offered, were they necessary, or were the preceding capable of being very soon exhausted. From the sources already stated and explained, various kinds of inferences may be derived, relating both to faith and practice. Thus, some may be deduced for the confirmation of faith, for exciting sentiments of love and gratitude, and for the support of hope: while others contribute to promote piety, Christian wisdom and prudence, and sacred eloquence; lastly, others are serviceable for doctrine, for reproof, for instruction, and for comfort. He, who adds personal practice to the diligent reading of the Scriptures, and meditates on the inferences deduced from them by learned and pious men, will abundantly experience the truth of the royal psalmist's observations,-Thy commandment is exceeding broad; and, the entrance of thy words giveth light, it giveth understanding to the simple. (Psal. cxix. 96. 130.) "The Scriptures," says the late eminent Bishop Horne, "are the appointed means of enlightening the mind with true and saving knowledge. They show us what we were, what we are, and what we shall be: they show us what God hath done for us, and what he expecteth us to do for him; they show us the adversaries we have to encounter, and how to encounter them with sucIn this case, the principal words of the text should be compared together, in order that inferences may be deduced from their mutual relation. (.)cess; they show us the mercy and the justice of the Lord, Collate 1 Tim. i. 15. It is a faithful saying, with verse 4. Neither give the joys of heaven, and the pains of hell. Thus will they heed to fables. Inference. The idle legends of the Jews (preserved in the give to the simple, in a few days, an understanding of those appearances of the latter, are compared to uncertain fables: but the nar matters, which philosophy, for whole centuries, sought in ration in the Gospel concerning Jesus Christ is both certain, and worthy vain." of being received with faith. (ii.) Collate also 1 Tim. i. 15. with verse 6. Vain jangling, or empty talking. Inference. God usually punishes those who will not believe the most certain words of the Gospel, by judicially giving them up to a voluntary belief of the most absurd and lying fables. (iii.) Compare the words Worthy of all acceptation (1 Tim. I. 15.), with verse 8. The law is good. Inference. The law, as given by God, is both good in itself and has a good tendency, though to a sinner it is so formidable as to put him to flight: but the Gospel recommends itself to the terrified conscience, as a saying or discourse every way worthy of credit.

instances might be adduced, but the preceding will suffice.

3. Inferences deduced from a collation of the text with the

context.

Talmud), and the relations of the Gentiles concerning their deities, and the

4. Inferences deduced from a collation of the text with parallel passages.

The advantage resulting from such a comparison, in investigating the sense of a passage of Scripture, has already been stated and illustrated; and the observations and examples referred to, if considered with a particular view to the deduction of inferences, will supply the reader with numerous instances, whence he may draw various important corollaries. One instance, therefore, will suffice to exemplify the nature of the inferences deducible from a comparison of the text with parallel passages. In 2 Tim. i. 8. Saint Paul exhorts Timothy not to be ashamed of the testimony of the Lord. Compare this with Rom. i. 16. where he says, I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek; and with Isa. xxviii. 16. and xlix. 23. last clause (cited in Rom. x. 11.), where it is said, Whosoever believeth in him (Christ) shall not be ashamed, that is, confounded or disappointed of his hope. From this collation the two

following inferences may be derived. (1.) Faithful ministers of the Gospel require nothing from others which they do not by their own experience know to be both possible and practicable. And, (2.) All those, who have already believed, or do now or shall hereafter believe in Christ, have, in and through him, all the blessings foretold by the prophets: all the promises of God, in (or through) him, being yea, that is, true in themselves, and amen, that is, faithfully fulfilled to all those who believe in Christ.

(2 Cor. i. 20.)

5. A fifth external source of inferences is the collation of the text with the consideration of the following external circumstances, viz.

(1.) THE TIME when the words or things were uttered or took place.

Thus, in Matt. xxvii. 52. we read that many bodies of the saints which slept arose: but when? After Christ's resurrection (v. 53.), not before (as Rainbach himself, among other eminent divines, has supposed); for Christ himself was the first fruits of them that slept. (1 Cor. xv. 20.) The graves were opened at his death by the earthquake, and the bodies came out at his resurrection. Inference. The satisfactory efficacy of Christ's death was so great, that it opened a way to life to those who believed on him as VOL. I. 3 H

In conducting, however, the inferential reading above discussed, we must be careful not to trust to the mere effusions of a prurient or vivid fancy: inferences, legitimately deduced, unquestionably do essentially promote the spiritual instruction and practical edification of the reader. "But when brought forward for the purpose of interpretation, properly so called, they are to be viewed with caution, and even with mistrust. For scarcely is there a favourite opinion, which a fertile imagination may not thus extract from some portion of Scripture and very different, nay contrary interpretations of this kind have often been made of the very same texts according to men's various fancies or inventions."2

SECTION II.

ON THE PRACTICAL READING OF SCRIPTURE.

HAVING hitherto endeavoured to show how we may ascertain and apply the true sense of the Sacred Writings, it remains only to consider in what manner we may best reduce our knowledge to practice; for, if serious contemplation of the Scriptures, and practice, be united together, our real knowledge of the Bible must necessarily be increased, and will be rendered progressively more delightful. If, says Jesus Christ, any man will do his (God's) will, he shall know of the doctrine whether it be of God. (John vii. 17.) This is the chief end for which God has revealed his will to us (Deut. xxix. 29.); and all Scripture is profitable for this purpose (2 Tim. iii. 16.), either directing us what we should do, or inciting and encouraging us to do it: it being written

1 Professor Franck, in his Manuductio ad Lectionem Scripturæ Sacræ, cap. 3. (pp. 101-123. of Mr. Jacques's translation), has some very useful observations on inferential reading, illustrated with numerous instances different from those above given. See also Schaeferi Institutiones Scrip. turisticæ, pars ii. pp. 166–178.

2 Bishop Vanmildert's Lectures, p. 247.

for our learning, that we through patience and comfort of the Scriptures might have hope (Rom. xv. 4.); that is, that by the strenuous exercise of that patience, which the consolations administered in Scripture so powerfully support, we might have an assured and joyful hope in the midst of all our tribulation. Even those things, which seem most notional and speculative, are reducible to practice. (Rom. i. 20, 21.) Those speculations, which we are enabled to form concerning the nature and attributes of God, grounded upon his works, ought to induce us to glorify him as such a God as his works declare him to be: and it is a manifest indication that our knowledge is not right, if it hath not this influence upon our conduct and conversation. (1 John ii. 3.))

should then look around for suitable remedies to correct the faults we have thus discovered.

III. We should carefully distinguish between what the Scripture itself says, and what is only said in the Scripture, and, also, the times, places, and persons, when, where, and by whom any thing is recorded as having been said or done.

In Mal. iii. 14. we meet with the following words: "It is in vain to serve God, and what profit is it that we have kept his ordinance ?" And in 1 Cor. xv. 32. we meet with this maxim of profane men-"Let us eat and drink, for to-morrow we die.” But, when we read these and similar passages, we must attend to the characters introduced, and remember that the persons who spoke thus were wicked men. Even those, whose piety is commended in the Sacred Volume, did not always act in strict conformity to it. Thus, when David vowed that he would utterly destroy Nabal's house, we must conclude that he sinned in making that vow: and the discourses of Job's friends, though in themselves extremely beautiful and instructive, are not in every respect to be approved; for we are informed by the sacred histo rian, that God was wroth with them, because they had not spoken of him the thing that was right. (Job xlii. 7.)

IV. In every practical reading and application of the Scrip tures to ourselves, our attention should be fixed on Jesus Christ, both as a gift, to be received by faith for salvation, and also as an exemplar, to be copied and imitated in our lives.

The practical reading here referred to, is of such a nature, that the most illiterate person may prosecute it with advantage for the application of Scripture which it enjoins, is connected with salvation: and, consequently, if the unlearned were incapable of making such application to themselves, it would be in vain to allow them to peruse the Sacred Writings. After what has been stated in the preceding part of this volume, the author trusts he shall stand acquitted of undervaluing the knowledge of the original languages of the Scriptures, an acquaintance with which will suggest many weighty practical hints, that would not present themselves in a version. It is, however, sufficient, that every thing necessary to direct our faith, and regulate our practice, may easily be ascertained by the aid of translations. Of all modern versions, the present authorized English translation is, upon the whole, undoubtedly the most accurate and faithful: the translators having seized the very spirit of the sacred writers, and having almost every where expressed their meaning with a pathos and energy that have never been rivalled by any subse-by virtue of his office, as a Mediator, and in these we may not, quent versions either of the Old or the New Testament, or of detached books, although, in most of these, particular passages are rendered more happily, and with a closer regard to the genius and spirit of the divine originals.

The simplest practical application of the word of God will, unquestionably, prove the most beneficial: provided it be conducted with a due regard to those moral qualifications which have already been stated and enforced, as necessary to the right understanding of the Scriptures. Should, however, any hints be required, the following may, perhaps, be consulted with advantage.3

things he did by his divine power, and in those we cannot imiWe are not, however, to imitate him in all things. Some tate him: other things he performed by his sovereign authority, in those we must not imitate him: other things also he performed

we cannot follow him. But in his early piety, his obedience to his reputed earthly parents, his unwearied diligence in doing good, his humility, his unblameable conduct, his self-denial, his contentment under low circumstances, his frequency in private prayer, his affectionate thankfulness, his compassion to the wretched, his holy and edifying discourse, his free conversation, his patience, his readiness to forgive injuries, his sorrow for the sins of others, his zeal for the worship of God, his glorifying his heavenly Father, his impartiality in administering reproof, his universal obedience, and his love and practice of holiness,—in all these instances, Jesus Christ is the most perfect pattern for I. In reading the Scriptures, then, with a view to personal appliour imitation.5 And the observation of these things, in a praccation, we should be careful that it be done with a pure intention. tical point of view, will be of singular use to us on this account; The Scribes and Pharisees, indeed, searched the Scriptures, played on earth, he retains the same in heaven, seeing that he is namely, that whatever sympathy and benevolence Christ disyet without deriving any real benefit from them: they thought the same yesterday, to-day, and for ever, and that he ever liveth that they had in them eternal life: yet they would not come to to make intercession for them that come unto God by him. For Christ that they might have life. (John v. 40.) He, however, we have not an high-priest that cannot be touched with the feelwho peruses the Sacred Volume, merely for the purpose of amus-ing of our infirmities, but [one who was] in all points tempted ing himself with the histories it contains, or of beguiling time, like as we are; so that we may now come with humble confior to tranquillize his conscience by the discharge of a mere exter- dence to the throne of grace; assuring themselves, that we shall nal duty, is deficient in the motive with which he performs find, from the true mercy-seat of God, sufficient help in all our that duty, and cannot expect to derive from it either advantage distresses. (Heb. xiii. 8. vii. 25. and iv. 15, 16.) Jesus Christ, or comfort amid the trials of life. Neither will it suffice to read then, being our most perfect exemplar (1 Cor. xi. 1.), the parthe Scriptures with the mere design of becoming intimately ticular actions and general conduct of other men, as related in acquainted with sacred truths, unless such reading be accompa- the Scriptures, should be regarded by us as models of imitation, nied with a desire, that, through them, he may be convinced of only so far as they are conformable to this standard. his self-love, ambition, or other faults, to which he may be peculiarly exposed, and that by the assistance of divine grace, he may be enabled to root them out of his mind.

II. In reading the Scriptures for this purpose, it will be advisable to select some appropriate lessons from its most useful parts; not being particularly solicitous concerning the exact connection or other critical niceties that may occur (though at other times, as ability and opportunity offer, these are highly proper objects of inquiry), but simply considering them in a devotional or practical view.4

After ascertaining, therefore, the plain and obvious meaning of the lesson under examination, we should first consider the present state of our minds, and carefully compare it with the passage in question : next, we should inquire into the causes of those faults which such perusal may have disclosed to us; and

V. "An example (that is, every good one) hath the force of a rule; all of them being written for our admonition." (1 Cor. whether the example be extraordinary or ordinary, according to x. 11.) But then we must be careful to examine and discern which the application must be made.”6

In illustration of this remark, it may be observed, 1. That in matters which were extraordinary, such as the killing of Eglon

by Ehud (Judg. iii. 21.), Elijah's killing the prophets of Baal, (1 Kings xviii. 40.), and his invoking fire from heaven (2 Kings demned by our Lord in the apostles (Luke ix. 54, 55.);—2. In i. 10.), a conduct which, though approved in him, was con matters that were temporary; such were many of the ceremonies

The various features in the character of our Redeemer as man, which tract of the pious commentator Burkitt (edited by the Rev. Dr. Glasse), entitled Jesus Christ, as Man, an inimitable Pattern of religious Virtue."

are enumerated above, are illustrated in an admirable, but little known

1 Franckii Manuductio, cap. iv. p. 131. et seq.; or, p. 124, et seq. of the Svo. London, 1809. Having briefly, though perspicuously, illustrated the English version.

2 See pp. 186, 187. supra. These observations are selected and abridged from Rambach's Institutiones Hermeneuticæ, and Professor Franck's Brevis Institutio, Rationem tradens Sacram Scripturam in veram edificationem legendi, annexed to his Prælectiones Hermeneuticæ, 8vo. Hale Magdeburgica, 1717. Franck has treated the same topic nearly in a similar manner, in his Manuductio, already noticed, cap. iv.

Doddridge's Rise and Progress of Religion, ch. xix. §9. (Works, vol. i. p. 359. Leeds edit. 8vo.)

different subjects, the editor terininates his essay with the following cau tion, which is unhappily as applicable to the present time as when it was first written: "Take heed that ye do not so consider Christ for your pat tern, as to disown him for your Saviour and Redeemer. God preserve us," he adds, "from this growing error, which stabs the heart of the Chris tian religion, in that it deprives us of the choicest benefits of Christ's death; namely, the expiation of sin by a proper satisfaction to the justice of God!" 6 Bishop Wilkins on the Gift of Preaching, p. 23. of Dr. E. Williams's Christian Preacher. See also some admirable observations on this subject in Bishop Taylor's Works, vol. xii. p. 452. et seq.