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gainst the mischief which the building of Babel introduced; and were I master of as many languages as were spoken at Babel, I should make but a poor pretence to true learning or knowledge, if I had not clear and distinct ideas, and useful notions in my head, under the words which my tongue could pronounce. Yet so unhappy a thing is human nature, that this sort of knowledge of sounds and syllables is ready to puff up the mind with vanity more than the most valuable and solid improvements of it. The pride of a grammarian or a critic, generally exceeds that of a philosopher.

CHAPTER VIII.

Of enquiring into the sense and meaning of any writer or speaker, and espe cially the sense of the sacred writings.

It is a great unhappiness that there is such an ambi

guity in words and forms of speech, that the same sentence may be drawn into different significations; whereby it comes to pass, that it is difficult sometimes for the reader exactly to hit upon the ideas which the writer or speaker had in his mind. Some of the best rules to direct us herein are such as these.

I. Be well acquainted with the tongue itself, or language wherein the author's mind is exprest. Learn not only the true meaning of each word, but the sense which those words obtain when placed in such a particular situation and order. Acquaint yourself with the peculiar power and emphasis of the several modes of speech, and the various idioms of the tongue. The secondary ideas which custom has superadded to many words, should also be known as well as the particular and primary meaning of them, if we would understand any writer. See Logic, Part I. Chap. 4. §. 3.

II. Consider the signification of those words and phrases, more especially in the same nation, or near the same age in which that writer lived, and in what sense they are used by authors of the same nation, opinion, sect, party, &c.

Upon this account we may learn to interpret several phrases of the New-Testament out of that version of the Hebrew Bible, into Greek, which is called the septuagint ; for though that version be very imperfect and defective in many things, yet it seems to me evident that the holy writers of the New-Testament made use of that version many times in their citation of texts out of the Bible.

III. Compare the words and phrases in one place of an author, with the same or kindred words and phrases used in other places of the same author, which are generally called parallel places; and as one expression explains another which is like it, so sometimes a contrary expression will explain its contrary. Remember always that a writer best interprets himself; and as we believe the holy spirit to be the supreme agent in the writings of the Old-Testament and the New, he can best explain himself. Hence that theological rule arises that scripture is the best interpreter of scripture; and therefore concordances which shew us parallel places, are of excellent use for interpretation.

IV. Consider the subject of which the author is treating, and by comparing other places where he treats of the same subject, you may learn his sense in the place which you are reading, though some of the terms which he uses in those two places may be very different.

And on the other hand, if the author uses the same words, where the subject of which he treats is not just the same, you cannot learn his sense by comparing those two places, though the mere words may seem to agree: for some authors, when they are treating of a quite dif

ferent subject, may use perhaps the same words in a very different sense, as St. Paul does the words faith, and law, and righteousness.

V. Observe the scope and design of the writer: enquire into his aim and end in that book, or section, or paragraph, which will help to explain particular sentences; for we suppose a wise and judicious writer directs his expressions generally toward his designed end.

VI. When an author speaks of any subject occasionally, let his sense be explained by those places where he treats of it distinctly and professedly: where he speaks of any subject in mystical or metaphorical terms, explain them by other places, where he treats of the same subject in terms that are plain and literal: where he' speaks in an oratorical, affecting, or persuasive way, let this be explained by other places where he treats of the same theme in a doctrinal or instructive way: where the author speaks more strictly and particularly on any theme, it will explain the more loose and general expressions: where he treats more largely, it will explain the shorter hints and brief intimations: and wheresoever he writes more obscurely, search out some more perspicuous passages in the same writer, by which to determine the sense of that obscurer language.

VII. Consider not only the person who is introduced speaking, but the persons to whom the speech is directed, the circumstances of time and place, the temper and spirit of the speaker, as well as the temper and spirit of the hearers in order to interpret scripture well, there needs a good acquaintance with the Jewish customs, some

knowledge of the ancient Roman and Greek times and manners, which sometimes strike a strange and surprising light upon passages which were before very ob

scure.

VIII. In particular propositions, the sense of an author may be sometimes known by the inferences which he draws from them; and all those senses may be excluded which will not allow of that inference.

Note, this rule indeed is not always certain in reading and interpreting human authors, because they may mistake in drawing their inferences; but in explaining scripture it is a sure rule; for the sacred and inspired writers always make just inferences from their own propositions. Yet even in them we must take heed we do not mistake an allusion for an inference, which is many times introduced almost in the same manner.

IX. If it be a matter of controversy, the true sense of the author is sometimes known by the objections that are brought againt it. So we may be well assured, the apostle speaks against our justification in the sight of God by our own works of holiness, in the 3d. 4th. and 5th chapters of the epistle to the Romans, because of the objection brought against him in the beginning of the 6th chapter, (viz.) What shall we say then? shall we continue in sin that grace may abound? Which objection could never have been raised if he had been proving our justification by our own works of righteousness.

X. In matters of dispute, take heed of warping the sense of the writer to your own opinion by any latent

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