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