I might farther observe, that when we read the account contained in the books of Moses, of the ceremonial law, and the various rites and ordinances of divine service contained therein, or meet with any expressions in the Old Testament that refer to it; these ought to be compared with several things that are recorded in the writings of the apostle Paul, and, particularly, a very considerable part of his epistle to the Hebrews[[40]], in which we have an account of the signification thereof, as ordained to be types of the gospel-dispensation. And, indeed, there are many scriptures of the Old Testament, which will be better understood by comparing them with others that refer to them in the New. Thus it is said, in Isa. xvi. 23. Unto me every knee shall bow; which appears to be very agreeable to what is said concerning our Saviour, in Phil. ii. 10. and it is not only spoken of the divine honour that should be paid to him; but it relates, in a peculiar manner, to that glory which all shall ascribe to him, when they stand before his tribunal, as appears by comparing it with Rom. xiv. 10, 11.
Again, when we read, in Isa. vi. 10. of God’s sending the prophet to make the heart of the people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed. It is not to be supposed that God is represented hereby as the author of their sin; which will plainly appear, if we compare it with Matt. xiii. 15. in which this text is cited, and farther explained, as it is said, This people’s heart is waxed fat, and their eyes have they closed, lest they should see with their eyes, &c. And it is also referred to, and explained in the same sense as charging their sin, and the consequence thereof upon themselves, in Acts xxviii. 26, 27. By this method of comparing the Old and New Testament together, we shall be led to see the beautiful harmony of the scriptures, and how the predictions thereof have been accomplished; which will tend very much to establish our faith in the truth of the Christian religion, that is founded on them. But this having been insisted on elsewhere[[41]], we pass it over at present, and proceed to consider,
That there are several places, in the New Testament, which being compared together, will give light to one another. Thus, in the four Evangelists, which contain the history of the life and death of Christ, we may observe, that some things are left out, or but briefly hinted at in one of them, which are more largely insisted on in another. Thus we read, in Matt. xii. 14, 15. that ‘the Pharisees went out and held a counsel against our Saviour, how they might destroy him;’ upon which occasion ‘he withdrew himself from thence. And great multitudes followed him, and he healed them all.’ But Mark, chap. iii. 17, & seq. speaking concerning the same thing, intimates that the Herodians were joined with the Pharisees in this conspiracy; and that he ‘withdrew himself to the sea,’ viz. of Tiberias; where he ordered that ‘a small ship should wait on him, lest the multitude should throng him.’ And we have also an account of several places from whence they came, namely, Galilee, Jerusalem, Idumea, and from beyond Jordan, and they about Tyre and Sidon, so that a great part of them were Gentiles; and this gives light to what follows in Matt. xii. 18, 21. in which it is intimated, that this was an accomplishment of what was foretold by the prophet Isaias, that he should shew judgment to the Gentiles; and that, in his name should the Gentiles trust; therefore he wrought miracles for their conviction that he was the Messias.
Again, it is said, in Matt. xiii. 12. ‘Whosoever hath, to him shall be given, and he shall have more abundance. But whosoever hath not from him shall be taken away, even that he hath.’ Some will be ready to enquire, how can that which he hath be said to be taken away, when he is supposed to have nothing? or, how can a person be said to lose that which he never had? But if compare this with a parallel scripture, in Luke viii. 18. there it is said, Whosoever hath not, from him shall be taken, even that which he seemeth to have; or, as it is in the margin, that which he thinketh he hath. Now, though a man cannot lose grace, that had it not; yet an hypocrite, who seems to have it, may lose that which he supposeth himself to have.
This method of comparing the four Evangelists together, is attempted by several divines; and, among them, a late writer, who is deservedly esteemed by all the reformed churches[[42]], thinks, that the inscription, on the cross of Christ, can hardly be determined, without what is said of it, by all the four Evangelists. Mark says these words were written, The king of the Jews, Mark xv. 26. and Luke says, This is the king of the Jews, Luke xxiii. 38. and Matthew adds another word, This is Jesus, the king of the Jews, Matt. xxvii. 37. and John expresses it thus, Jesus of Nazareth, the king of the Jews, John xix. 19. So that, by comparing them all together, and supplying those words from one, which are left out by others of them, we must conclude, that the inscription was, This is Jesus of Nazareth, the king of the Jews.
Again, as the Acts of the Apostles contains a brief history of the first planting the gospel-church, and of the travels and ministry of the apostle Paul, in particular; this ought to be compared with some things, occasionally mentioned in his epistles, which will give farther light to them. Thus the apostle says, in 1 Cor. xv. 8. Last of all, he was seen of me also, as one born out of due time; and speaks of himself in ver. 9. as the least of the apostles, not meet to be called an apostle; because he persecuted the church of God. This ought to be compared with Acts ix. 1-6. which gives an account of him as a persecutor before his conversion, and shews how our Saviour was seen of him; which is not to be taken in the same sense as he was seen by the rest of the apostles, before his ascension into heaven; but of his being seen of him, after his ascension, when, on this occasion, he appeared to him. And, if this be compared with 1 Cor. ix. 1. he considers this sight of Jesus as a necessary qualification for the apostleship; therefore, when he speaks of himself as born out of due time, he means, called to, and qualified for the apostleship, out of due time; that is, not at the same time in which the other apostles were, but by this extraordinary dispensation of providence.
Again, when the apostle, in 1 Thes. ii. 2. speaks of his having been shamefully entreated at Philippi. This will be better understood if we compare it with Acts xvi. 16, 21, 22, & seq. And when he tells the Thessalonians, in the following words, that we were bold in our God, to speak unto you the gospel of God with much contention; this should be compared with Acts xvii. 1, & seq. Many instances of the like nature might be given, by which, the usefulness of comparing one scripture with another, would farther appear. But, I design this only as a specimen, to assist us in the application of this direction; which a diligent enquirer into the sense of scripture, will be able, in reading it, to make farther improvements upon.
(5.) In order to our understanding the scriptures, we must take notice of the several figurative modes of speaking that are used therein. As,
1st, The part is often put for the whole[[43]]. Thus the soul, which is one constituent part of man, is sometimes put for the whole man; as in Gen. xlvi. 26. we read of the souls that came with Jacob into Egypt; and, in Rom. xii. 1. the body is put for the whole man; I beseech you, brethren, by the mercies of God, that you present your bodies, that is, yourselves, a living sacrifice to God. So the blood of Christ, which is often spoken of, in scripture, as that by which we are redeemed, justified, and saved, is to be taken for the whole of his obedience and sufferings, both in life and death, to which our salvation is to be ascribed, as well as to the effusion of his blood.
2dly, The thing containing, is put for that which is contained therein[[44]]; so the cup in the Lord’s supper, is put for the wine, 1 Cor. xi. 25. And the thing signified is put for the sign thereof. Thus when it is said, This is my body, ver. 24. the meaning is, this bread is a sign of my body, to wit, of the sufferings endured therein.