natural compact between those who write and those who speak a language; by which they are mutually bound to use words in a certain sense, he, therefore, who uses such words in a different signification, in a manner violates that compact, and is in danger of leading men into error, contrary to the design of God, "who will have all men to be saved, and to come unto the knowledge of the truth." (1 Tim. ii. 4.)

2. The received signification of a word is to be retained, unless weighty and necessary reasons require that it should be abandoned or neglected.

We shall be justified in rejecting the received meaning of a word in the following cases; viz.

(1.) If such meaning clash with any doctrine clearly revealed in the Scriptures.

(2.) If a certain passage require a different explanation from that which it appears to present: as Mal. iv. 5, 6. compared with Luke i. 17. and Matt. xi. 14.

3. Where a word has several significations in common use, that must be selected which best suits the passage in question, and which is consistent with an author's known character, sentiments, and situation, and the known circumstances under which he wrote.

For instance, the word BLOOD, which, on various accounts, is very significant in the Sacred Writings, denotes-our natural descent from one common family, in Acts xvii. 26. ; - death in Heb. xii. 4. ; the Sufferings and Death of Christ, considered as an atonement for the souls of sinners, in Rom. v. 9. and Eph. i. 7.; and also as the procuring cause of our justification in Rom. v. 9., and of our sanctification in Heb. ix. 14.

4. Although the force of particular words can only be derived from etymology, yet too much confidence must not be placed in that frequently uncertain science; because the primary signification of a word is frequently very different from its common meaning.

5. The distinctions between words which are apparently synonymous, should be carefully examined and considered.

In the 119th Psalm there are ten different words, pointing out the word of God; viz. Law, Way, Word, Statutes, Judgments, Commandments, Precepts, Testimonies, Righteousness, and Truth or Faithfulness. Now all these words, though usually considered as synonymous, are not literally synonymous, but refer to some latent and distinguishing properties of the Divine Word, whose manifold

excellencies and perfections are thus illustrated with much elegant variety of diction.

6. The epithets introduced by the sacred writers are also to be carefully weighed and considered, as all of them have either a declarative or explanatory force, or serve to distinguish one thing from another, or unite these two characters together.

7. General terms are used sometimes in their whole extent, and sometimes in a restricted sense, and whether they are to be understood in the one way or in the other, must depend upon the scope, subject-matter, context, and parallel passages.

The word live, in 1 Thess. iii. 8., it is evident both from the subject matter and the context, must be taken in a restricted sense, and not as implying the apostle's natural life or existence.

8. The more simple sense is always that which is the genuine meaning.

SECTION III. On the Subsidiary Means for ascertaining the Sense of Scripture. Direct Testimonies for ascertaining the Usus Loquendi.

§ 1. — The Testimony of Contemporary Writers.

The most important aid is afforded by those writers to whom the language to be investigated was vernacular : and, where it is indubitable, its evidence is abundantly sufficient. This testimony may be drawn from three sources, viz. I. From the definitions of words; II. From examples, and the nature of the subject; and, III. From parallel passages.

I. With regard to DEFINITIONS, nothing more is necessary, than to take good care that the definition be well understood; and to consider how much weight the character of the writer who defines, may properly give to it.

If, for instance, we were at a loss to understand what St. Paul means by the body of Christ; we may learn it from Eph. i. 23., where it is defined by the church: thus, the church, which is his body, the ful

ness of him that filleth all in all.

Heb. xi. 1. contains a definition of faith; which is there said to be the substance of things hoped for, and the evidence of things not seen.

II. EXAMPLES and the NATURE OF THE SUBJECT also show us the usus loquendi and force of words; but in order to judge correctly, and to make proper distinctions, a good understanding and considerable practice are highly necessary.

1. By Examples is meant, that the writer who uses a particular word, though he does not directly define it, yet gives, in some one or more passages, an example of what it means, by exhibiting its qualities or showing the operation of it. Thus,

1. In order to explain the word righteousness, which is of very frequent occurrence in the New Testament, we must examine what examples of righteousness are added in each passage.

2. In Gal. iv. 3. St. Paul uses the term, elements of the world, at first without an explanation: but afterwards we have an example of the meaning of it in Gal. iv. 9., where the expression is used of the religion and philosophy of the Jews and Gentiles which preceded the Christian dispensation, and includes the idea of incompleteness and imperfection.

2. The Nature of the Subject, in innumerable instances, helps to define which meaning of a word the writer attaches to it, in any particular passage.

For instance, the word grace denotes pardon of sin, divine benevolence, divine aid, temporal blessings, &c.; but which of these senses it bears in any particular passage, is to be determined from the nature of the subject.

III. In order to ascertain the usus loquendi, and to investigate the meaning of a passage, recourse is in the next place to be had to the Comparison of PARALLEL PASSAGES, that is, of those passages which bear some degree of resemblance in sentiment, language, or idiom: and the comparison of them is a most important help for interpreting such parts of Scripture as may appear to us obscure or uncertain: for, on almost every subject, there will be found a multitude of phrases, that, when diligently collated, will afford mutual illustration and support to each other; the truth, which is more obscurely intimated in

one place, being expressed with greater precision in

others.

Parallelisms are either near, or remote: in the former case the parallel passages are sought from the same writer; in the latter from different writers. They are further termed adequate, when they affect the whole subject proposed in the text: and inadequate, when they affect it only in part: but the most usual division of the analogy of Scripture, or parallelisms, is into verbal, or parallelisms of words, and real, or parallelisms of things.

1. A Verbal Parallelism or Analogy is that in which, on comparing two or more places together, the same words and phrases, the same mode of argument, the same method of construction, and the same rhetorical figures, are respectively to be found.

2. A Real Parallelism or Analogy is, where the same event or thing is related, the same doctrine is taught, or the same subject is discussed. But besides these two species of parallelisms, there is,

3. A third, partaking of the nature of both, and which is of equal importance for understanding the Scriptures : This has been termed a Parallelism of Members: it consists chiefly in a certain equality, resemblance, or parallelism, between the members of each period; so that in two lines or members of the same period, things shall answer to things, and words to words, as if fitted to each other by a kind of rule or measure.

The nature of this kind of parallelism, which is the grand characteristic of the poetical style of the Hebrews, being considered, a single example will suffice to show the importance of this help to the interpretation of the poetical parts of Scripture.

Psal. lxxxiv. 5-7. is confessedly a difficult passage of Scripture, but by considering it as an introverted parallelism (the nature of which is defined in pp. 191, 192.), Bishop Jebb has thrown much light upon those verses.

H

"Blessed is the man whose strength is in Thee:
The passengers, in whose heart are the ways,

In the valley of Baca make it a spring;
The rain also filleth the pools;

They go from strength to strength;

He shall appear before God in Zion.

"The first and sixth lines are here considered, at once, as constructively parallel, and as affording a continuous sense: the intermediate four lines may be accounted parenthetical: the second, constructively parallel with the fifth; and the third with the fourth. The first line seems to contain the character of a confirmed proficient in religionhis strength is in God; the sixth line, to describe his final beatification, -he shall appear before God in Zion. The intermediate quatrain may be regarded as descriptive of the intermediate course pursued by those who desire to be good and happy; they are passengers; but they know their destination, and they long for it; at a distance from the temple, they are anxious to arrive there; the very highways to Jerusalem are in their heart. And what is the consequence? Affection smooths all difficulties: the parched and sandy desert becomes a rich well-watered valley; and they cheerfully advance from strength to strength; from one degree of virtuous proficiency to another." (Sacred Literature, pp. 55, 56.)

4. As it requires both attention and practice, in order to distinguish the different species of parallelisms, the following hints are offered in the hope of enabling the biblical student to compare parallel passages, and apply them advantageously to the interpretation of the Scriptures.

1. Ascertain the primary meaning of the passage under consideration.

In 1 Cor. iv. 5. we read, Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. Now here is a parallelism of members, but the fundamental meaning is, that God judges the counsels of men; he therefore judges without respect of persons, and with unerring impartiality. The apostle's design was, to show that it is impossible for men to perceive and judge the counsels of one another.

2. Although the Sacred Scriptures, PRIMARILY coming from God, are perfectly consistent, and harmonise throughout; yet, as they were SECONDARILY written by different authors, on various topics and in different styles, those books are in the first instance