DISCOURSE III.
The ways in which the holy Scriptures are perverted by unlearned and unstable men.
2 PETER, iii. 16. 17.
As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own stedfastness.
The holy scriptures, though by divine grace able to make us wise unto salvation, are almost wholly disused by multitudes, who nevertheless would wish to be thought friends to the religion and morals which are taught in them. They even lie by, in many houses covered with dust, as if of no consequence in the direction of human life, and unworthy of a careful attention or serious perusal. Their purity, their beauty, their sublimity, which some of the best and greatest characters that ever adorned human nature, have not only admired, but extolled, are overlooked, either through a want of discernment to acknowledge, or of taste to relish their merit.—Some read them only from custom or for amusement.—Others read them merely to cavil at, reproach, and pervert them. Others, again, search them, not to be guided by the light which they shall exhibit, but to support or confirm the opinions, which they have previously imbibed, and are resolved not to relinquish. Hence not only different, but contradictory principles are pretended to be drawn from them.
Like all other things of importance and worth, they are liable to be abused and misapplied. It is however no valid, nor, indeed, plausible objection against their divinity, or usefulness, that they are capable of being misconstrued and misunderstood. If it please the majesty of heaven and earth to speak to man, at all concerning his duty and happiness as a moral agent, he must speak to him in man’s language. But all human language is imperfect, capable of being perverted and wrongly construed—of course, the holy scriptures are so. In truth, every thing done by man is imperfect. He lives in an imperfect world. His language, when most refined, is imperfect.—It would therefore, bespeak a high degree of folly and inconsideration either to disesteem, or to think meanly of the holy scriptures, because they have been misimproved and profaned. And, it is equally disgraceful to reason and repugnant to philosophy to look upon them as fabulous, or to imagine that no certain and fixed system of doctrines is contained in them, merely because different sects of Christians have understood them differently, and drawn from them, not only different, but contradictory tenets.
The serious mind will most sincerely regret, what cannot be acknowledged, that they have been so often and so grossly perverted. The candid and honest will not be prejudiced against them, or neglect, most diligently to attend to them, though they have been so much misapplied and misunderstood.
To guard, therefore, against the danger and commonness of wresting and perverting the word of God to our destruction is a subject highly important and interesting in itself; at all times proper; but at this day, it is apprehended, to be peculiarly seasonable. It is a subject seldom discussed, but if properly managed may be eminently useful to all christian families and individuals. It may be made very subservient to advance the cause of rational religion, and to prevent the mind from what is visionary and fanciful in matters of infinite concern.
The time and attention of the hearer will consequently be well employed, if his mind may be deeply impressed with the importance of rightly understanding the scriptures and with the greatness of the danger of wresting them to his own destruction, as is often done by unlearned and unstable men: and the pains and anxiety of the speaker will be amply rewarded, if he may but bring any assistance to, or suggest what may prevent any one, if it be, even, but one, from wresting them to his own destruction. For the salvation of one soul is of more worth than the material world, and the loss of one, or his final destruction is greater than words can describe. For what shall it profit a man if he should gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul.—
These considerations have induced me to make choice of the passage now read, as the subject of discourse at this time. It contains the danger and commonness of the sin of perverting and abusing the scripture to our destruction. It stands connected with the foregoing verses in this manner. St. Peter had been describing, with great force and solemn grandeur, the end of the world—the dissolution of the system of creation—and the coming of the son of man to judge the Universe. He speaks of the heavens passing away with a great noise—the Elements melting with fervent heat—the Earth and all its works being consumed in one universal conflagration—the day of judgment—the perdition of ungodly men—the new heavens and new earth wherein dwelleth righteousness—the perfection of felicity for the pious and virtuous. In the text he informs us, that St. Paul, his brother in the kingdom and patience of Christ, had, in all his holy Epistles to the Churches, spoken of these grand and solemn subjects; and that some things contained in his Epistles were difficult to be understood—that is, required attention and care not to misapprehend him. He does not mean that St. Paul was an obscure or unintelligible writer. This would have been a high impeachment and reproach. It would have been at the same time altogether unjust. For he is a nervous and plain writer. He is a strong and close reasoner. And his writings will be admired as long as there shall be either genius or piety in the world. The difficulty then of understanding some things penned by him, under divine inspiring influence, is not owing to any deficiency in perspicuity and clearness of style, but to the spiritual nature and grandeur of the subjects, of which he treated.—After this sublime description of the end of all things, St. Peter, in the two verses immediately preceding the text, addresses a most judicious and pertinent exhortation to the Christians, to whom he wrote, in these words: Wherefore, behold, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blemish. And account that the long-suffering of our Lord is salvation; even as our brother Paul also, according unto the wisdom given unto him, hath written unto you; as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures unto their own destruction. Ye therefore beloved, seeing ye knew these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness. The Apostle was extremely solicitous lest the Christians to whom he directs this catholic or general Epistle, should be seduced from steadfastness, and fell into the errors and delusions of wicked men, who were active in attempts to lead away others from the truth. Men who have embraced errors, are always busy in strengthening their party, by propagating their pernicious principles, and proselyting others to them. And upright and honest Christians are in danger of such, as lie in wait to deceive. They should, therefore, always be upon their guard lest they be seduced, and fall from their steadfastness. The unlearned and unstable, who pervert scripture and people who are illiterate—of small reading and observation—who are given to change, are frequently altering their principles, laying aside the opinions which they once entertained, and taking up new ones. Such people as have not capacity and stability to weigh the reasons of any opinion, but believe as accident—passions, or prejudices dictate—as they chance to read, or hear. One Commentator thinks that the Greek word translated unlearned, may mean unteachable. But I do not find that it is ever so used in any Greek author. Besides, if it were, it could not be the meaning of it here. Unlearned then, here means people of small reading—of little reflection and observation—especially of little knowledge in divinity—and of much conceit. And ignorance is usually confident and impudent. Such wrest and pervert scripture to their own destruction. They cannot, meekly and quietly, receive instruction from the knowing and learned: but undertake to interpret and explain for themselves and others. Being perverse and self-willed, they turn a deaf ear to what is offered by the wise and judicious. They lean to their own understandings. Such self conceited and ignorant people, and withal, unstable, turn the scripture to a wrong and false meaning—make it speak what it was never intended to speak; and going by their false and erroneous interpretations, are plunged into fatal errors—and ruined forever—go down to the grave with a lie in their right hand—are left of God, in his sovereign pleasure, a prey to their own chosen blindness, and perish eternally in their heresies and delusions. Happy those who keep clear of such perverters of scripture!—To wrest the word of God to our own destruction, is to misinterpret and misconstrue it to such a degree—as to deduce from it fatal errors—or essentially false principles, and to live and practice according to such misinterpretations and misconstructions. The end of all this, is final ruin—or misery in a future world. How affecting the idea, that the scriptures, which were given to man for his only infallible guide through a world of sorrow and tears, and to meeten him for a full and perfect blessedness in heaven, should by a corrupt and perverse mind, be turned to his destruction! But alas! so they often are—have been in past ages, and will be in future.
After thus introducing and opening the words selected for present meditation, it is proposed in dependence on divine strength, to enumerate and explain the various ways, in which unlearned and unstable men pervert the scriptures to their own destruction.
They were given to us on purpose to teach and instruct us in the right way of worshipping and serving God in time, and preparing us for the glorious services and employments of the heavenly state. Our best good, here and hereafter, are aimed at, in that Revelation of the divine will, which we enjoy. Indeed our felicity, in subordination to the divine honour, is consulted in that manner, in which it ought to be, according to reason, and the nature of man, both in Creation and Providence, as well as in the sacred Volume. On the part of the Maker of all things there is no want either of wisdom to contrive our happiness, of grace to prepare us for it, or of goodness to effect it. Consequently, if we, at last, fail of life, the fault is alone imputable to ourselves. We are left to act out our own hearts, in regard to things divine: whether we will chuse the way of life or of death. Hence it comes to pass, that the scriptures are wrested or turned to our own destruction. That which was ordained for our good, is, by the amazing corruption and depravity of our hearts, turned into poison, misapprehended and misapplied. It may here be remarked, as worthy of special attention, that the reason why the word of God, in the writings of the old and New Testament, is so frequently and so grossly perverted, is not because these writings are not wisely composed and properly expressed; for they are plain—perspicuous—beautiful—and sublime to admiration; but because of the perverseness, wilful blindness, and vile prejudices of mankind. Had we a good and honest heart, or a single eye to the truth, we should not fall into any fatal or essential errors. Much of the corruption of human nature, therefore, is to be seen, in the strange and absurd constructions put upon particular passages of sacred Writ. And what is very surprising is, that all profess to be faithful and impartial; and the most through self-flattery and self-blindness, actually fancy themselves to be in the right. This is the condemnation that light is come into the world, but men love darkness rather than the light—the light of truth, or of true doctrines. People will not seek or come to the light of divine truth, because their deeds are evil. While unsanctified, they hate God. They hate his truth. They hate his ways. They delight not in the pure and strict principles of Religion. Hence all the Corruptions and Abuses of Christianity in former and later days; and perversion and misunderstanding of scripture.
1. And one way in which primitive Christianity is corrupted, and the holy scriptures perverted and wrested to people’s destruction is by refusing to take the words in their well known and established signification, and wishing to shape them to pre-conceived opinions. As they were written for our instruction and guidance in all things relating to faith and practice, so we are to abide by the common and obvious import of the words used. The only proper and just way of discovering the real and true meaning of scripture-words, is to see how they are generally used by the inspired writers. The most of the words, have a fixed signification, as much as any words can have. Those, whose import is hard to discover, are few in number, and relate to certain customs or rites in the antient nations, now in the lapse of centuries, unknown. And, none of these phrases necessarily obscure by reason of customs now unknown, contain essential doctrines. The things necessary to be believed in order to obtain salvation are few, and so obvious that none can dispute or mistake them, but those who chuse to do it. If any rule of interpreting scripture be so just, at first view, as to be incontrovertible, it is this, that it is to be its own expositor—it is to be interpreted by itself—passages not so plain or clear, by those which are as plain as words can be—things not necessary or essential, by those which are necessary and essential. Do we wish to know the true meaning and spirit of scripture, we are to observe carefully how the words used, upon which we may be contemplating, are generally used in other parts of scripture; what the common known import of words is; and also how the sacred writers generally use them. They are likewise to be understood according to the analogy of faith, or the system of truths most evidently taught us in divine Revelation. The figurative and metaphorical language is to be conceived of from plain and unfigurative. And both according to the subject treated.—When we open the sacred Volume, we should be willing to be guided altogether by what it contains. It contains what we are to believe concerning God, and the duty required of us. We should not aim to make it speak according to ideas and opinions on religious subjects, which we have previously formed—or bend it from its easy natural sense, to conform to certain favourite authors uninspired, whom we passionately admire. If we will arbitrarily, or at our pleasure, take scripture and compel it to accord to our tenets or principles, already imbibed, whether from accident or reflection, or from corrupt writers; being, mean while, resolved to get passages of scripture to favour or support them, whether wrongly or rightly applied, we are certainly guilty of the sin of wresting it to our spiritual hurt, or even final destruction. Because, in this way we shall never fail to misuse it. We shall make it say any thing, we please to admit—or to deny any thing we wish to have it deny. It can, of course, be no rule of life to us, or standard of faith. One man will make it say one thing, and another, a directly opposite thing. Hence, it hath been unjustly charged with contradicting itself, by infidel Cavillers.—Also, serious and honest minds, but not of extensive information, or accuracy of judgment, have often been bewildered and confounded by opposite and contradictory interpretations. Were men to pervert any good writer on common subjects, or any antient Classical author, as they do the word of God, they would be justly chargeable either with incapacity or disingenuity: they would be complained of for the want of fairness, or be accused of willful perversion. No person who pretends to own the truth of scripture can be honest in his enquiries after duty from it, who is not disposed heartily to take it just as it is, without compelling it to speak a language wholly foreign from its most obvious meaning. In general, it has one plain, fixed meaning. And this would be as easily comprehended, were we honest to ourselves, and diligent in our search into it, as the meaning of any plain good writer. To suppose otherwise would be not only to asperse the Sacred Oracles, but to impeach the divine wisdom and goodness. Because, for the same reason that God, infinite in mercy and benevolence, would give to a world lying in sin and wickedness, a revelation of his will at all, he would give one that could be easily understood where there were good and upright intentions in studying it.
2. Another way in which unlearned and unstable men wrest the holy scriptures to their destruction is by taking them unconnectedly and detachedly. If we pay no attention to the particular subject, on which the inspired penman is discoursing, it is not to be expected that the true sense will be obtained. For there is an order and a connexion in every good writer. He speaks according to his subject, and if we would not mistake him, it is incumbent upon us to attend carefully and critically to it. It is impossible for us to keep from misunderstanding an Author, if we overlook his subject or general scope and design. Each writer’s stile or manner is particular to himself. And this is as true of the inspired writers, as of uninspired. The supernatural aids, with which the former were blessed by the immediate influence of the holy Ghost, did not destroy or take away this peculiarity. St. Paul’s manner and diction for example are very different from St. John’s, as every one who has any knowledge of language, must own.
The occasion, likewise, as well as the subject, upon which the sacred penman is speaking, must be duly noticed. If we be doubtful about the real and true meaning of any passage of scripture, we must observe the persons or characters of whom, or to whom the words in question are spoken. Overlooking these, is a fruitful source of perverting scripture. If we will take scripture expressions in a detached manner regardless of the connexion, we can prove any thing and every thing we wish to prove, or support any scheme of principles, in religion, however absurd and irrational, even though blasphemous. In this way, usually, all erroneous persons, who adopt and zealously endeavor to propagate heretical principles, and divisive practices, conduct. They never hearken to the connexion or to the analogy of faith, but recite, at random, texts which in sound seem to accord with their singular notions. They never stop to examine, with coolness and candor, what may be offered against them, like rational men, impartially desirous of finding the truth, whether it shall make for or against them. This is an extremely common way of abusing and misapplying scripture. How frequently do unlearned and unstable men practice it to their own destruction! And how often, too, do artful and designing men practice it, who know better, and who know that they are endeavouring to impose on the world! Many, no doubt, read and study the Oracles of God, on purpose either to misrepresent or ridicule them. To affirm this, is neither, it is apprehended, uncharitable or uncandid. For were not this actually the case, how is it possible, that there should be so many strange, absurd, and wild schemes of religion—such irrational and blasphemous principles—such gross corruptions of christianity. Many heresies, in the various ages of the world, and various christian countries, have sprung up to the disgrace of reason and religion:—dangerous and fatal heresies—and all from this fruitful force, misunderstanding and misapplying particular passages of scripture detached from the general connexion, which may seem in the sound, or at first hearing, to support the tenets, which, the abettors of such tenets, adduce them to support. Some may be plausible. And when much art, sophistry, and false reasoning are used, may deceive even such persons as are, in a measure, upon their guard.
All errors and false systems of doctrine not only originate from an abuse and perversion of scripture, but clearly argue the great degeneracy and corruption of human nature. Were not man a depraved creature, or were he as he was, when first formed in Paradise, he would never wander into erroneous principles. He would never be attached to them. He would never disgrace himself by unwearied efforts to proselyte others to them. Persons who have embraced errors like the troubled sea, whose waters cast up mire and dirt, are restless and uneasy. They have committed themselves to the business of faction; and are zealous to diffuse the poison of their errors, as extensively as possible. Long since did our Lord make the remark; and every age and country have verified it. Wo unto you Scribes, Pharisees, Hypocrites; for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of Hell than yourselves.
It is to the benevolent mind, painful to recollect, that errorists of every description, are more active and laborious to disseminate their mischievous opinions, than the lovers of truth are, the true principles. One cause no doubt is that false principles are pleasing to depraved nature. But the truth, in things moral and divine, though approved of by natural conscience and reason, is never approved of by the unsanctified heart. To receive the truth in the love of it, is the mark of a gracious state. It is one of the most amiable tempers which man ever exercises.—It is also melancholy to think, that persons who have embraced error, are far more anxious to gain proselytes to their false creed, than to promote peace, charity and holy living. They tithe annise and mint, and neglect the weightier matters of the law, judgment, mercy, and faith. They are not contented to enjoy their own singularity of opinion and practice, and the right of private judgment; but, like insurgents in civil government, go about to bring others over to their party.—Hence unhappy differences in the church.—Hence hard speeches and reviling of others.—Hence strange abuse and perversion of scripture.
3. A third way, in which unlearned and unstable men wrest the scriptures to their own destruction, is by false glosses, strained, and fanciful comments, and indulging prejudice while it is read or heard. It would be tedious and endless to go over, even in imagination, with the strange and unnatural comments often put upon plain passages of inspired truth—or the parables used by our Lord—or the transactions recorded in scripture. Some glosses are put upon them, which a sober and thinking mind would conceive impossible to enter the fancy of man. I shall take leave to mention one, out of innumerable others which might be mentioned with equal propriety.—The transfiguration of our Saviour on Mount Tabor, has been cited, and commented upon, to prove that there are not Gospel-ordinances in the New-Testament-dispensation.—A man must have a surprising talent at discovering an occult meaning in scripture to draw an argument against the plain and express Institutions of the Gospel, from that glorious transaction. Perhaps we cannot find among any disputers, such instances of evading, perverting, and twisting plain and obvious points, as among different sectaries of Religion. Truth, amid such collisions and oppressions, may eventually shine forth with a superior splendor.—It is therefore some consolation to reflect that the Christian Religion may be, in the end, advantaged, by the errors and divisions, which a holy Providence suffers to take place. They never can avail to destroy the cause, which they now dishonour. While we see, to our great grief, errors and delusion spreading, our minds ought to be deeply affected with the impression that we do not love, naturally, the great truths and doctrines of the Gospel. Mankind are exceedingly averse, naturally, from the soul-emptying—soul-humbling—Christ-exalting doctrines of God’s word. And consequently, the scriptures are not read or heard with that honest intention to be led into all truth and duty, with which they ought to be. We often, hence, see them misunderstood and misapplied to the ruin of such, as thus wrest them.
4. A farther way, in which the word of God is wrested from its proper meaning by unlearned and unstable men, is their refusing, thro’ pride and self-conceit the necessary helps to understanding them rightly. They look only on one side.—They read only on one side. Tradition, love of novelty or affectation, lead them astray. They may have so high an esteem of some one leader of a Sect—or inticing author—or may so biass their minds by envy, or prejudice, as will end in mis-understanding the word of God.—We should always suspect our own impartiality and honest views. We should ask ourselves such questions as these, “Am I willing to know the truth? Do I entertain no prejudices, unfounded and unreasonable, against such and such doctrines or modes of worship? Do not corrupt and selfish passions warp my judgment? Is not my admiration of such a way—or such an author—or regard to such a man, the cause of my imbibing the principles, I have imbibed? Do I make use of all the helps in my power to search out the true meaning of God’s holy word? Do I repair to his house—to the authorised guides in his Church, for advice, light, and counsel? Am I afraid of delusion—of my own heart, and of temptations?”
He who does not make use of all the assistances, to which, in the course of divine Providence, he hath access, in order to understand the right way of serving and glorifying God, is to be credited in no professions of impartiality or integrity, which he may make.——
5. Another way, in which unlearned and unstable men pervert the holy scriptures, is reading them with a light, trifling and unserious mind, and refusing to seek to God for his grace and spirit to purge away our darkness and prejudices, our evil affections and vain imaginations. A trifling and light temper of mind is a very improper one to read the word of God—or to hear it with. If we be unserious when we read, it is not likely that we shall get any good from it. Our desire, when we either read or hear the word, should be to be spiritually benefited—to get heavenly light and instruction. We are to be guided and directed entirely by holy scripture, and to receive it just as it is. It should be prayerfully read. Our supplication should ascend to the fountain of grace and mercy, wisdom and goodness, that he would illuminate our darkened understandings—confirm our wavering hearts—establish our faith—undeceive us, if deceived—correct our errors, if erroneous—remove our prejudices against the great and essential doctrines of Christianity, if we be actuated by any—increase our regard to his own word—convince us of sin—save us from the seduction of false principles, the fascinating power of heresy—and direct our hearts into his love, and a patient waiting for Christ. More devoutly, and importunately, and perseveringly should we seek the purifying efficacy of grace divine, to save us from all delusion, and to prevent our placing religion in rites and forms, or outward observances, that we may not, being led astray with the error of the wicked fall from our own steadfastness.
6. Another way, and the last that will be now illustrated, in which unlearned and unstable men pervert or wrest the scriptures, is in holding that they cannot be rightly understood, without the same immediate inspiration of the holy Ghost which indited them. For the prophecy came not in old time by the will of Man: but holy men of God spake as they were moved by the holy Ghost. The question is not, whether a renewed heart be of great importance in gaining a true knowledge of the holy scriptures, and give a more lively, solemn and affecting impression of the truths, duties, and doctrines of the Bible: for this is readily acknowledged. But whether it can be understood, in its great principles and doctrines, duties and ordinances, by man, without the immediate inspiration of the spirit of God. If it cannot, it can do him no good, while uninspired. And when inspired he will need no written word. If God have given to us a revelation of his will, he intended it should do us good, and be our sole guide in matters of faith and practice. But it can do us no good, if we cannot understand it. If unregenerated persons cannot understand the truths, duties doctrines and ordinances which it contains, it cannot be the mean of convincing them—reproving them—instructing them and warning them. And if we say, they cannot understand it, because it hath a hidden and mystical meaning: We really make it of no worth. We highly impeach it. The spiritual meaning of scripture is its true meaning. The most pious mind can only understand it, in its true sense. Surely we cannot be so rash as to say, that it is an unintelligible book—like an enigma. And to say, that it has, beyond the real true meaning—a hidden and mystical one, is not only to say a very unreasonable thing, but is to make scripture dependent on man’s fancy for its meaning. To do this, is to set the scripture aside altogether, and in effect to deny it. If none but Saints, or true believers in Christ can understand it, this consequence will follow, it must be, to all the rest of the world, useless.—And to pretend to any light or guide superior in us, to the word of God, is to renounce it, in truth or in realty.—The fact is, that the scriptures of the Old and New Testament are the rule, by which to try all suggestions and impulses:—the only standard. All our hopes, all our joys, all our doctrines, all our discipline, all our practices are to be tried by them. By them to stand or fall.—This is not intended to disparage the work and office of the holy Ghost in his awakening—sanctifying and indwelling influence on the soul. The holy spirit must sanctify and regenerate us. We wholly depend on the sovereign grace of God to save us. In ourselves we are helpless and hopeless. His word is to teach us. His spirit to sanctify us. And his son to redeem us. By grace are we saved through faith, and that not of ourselves, it is the gift of God.—
Guided by these sentiments, you will come to a right understanding of holy scripture, and feel the danger of perverting it; you will easily distinguish between truth and error.—Let the plain sense of scripture, not the suggestions of fancy, or supposed extraordinary impulses on the soul, or opinions of men, be your directory.—Search the Oracles of the one living and true God, with humility and integrity, with a desire to understand them—and a resolution to live up to their divine precepts—earnestly seeking to the throne of grace for divine light and teachings. Thus, may you hope that your diligent endeavours to know the right way of the Lord, will be crowned with happy success. For the meek he will guide in judgment.—The meek he will teach his way. Amen.