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.