denunciation of death to Hezekiah. (Isa. xxxviii. 1.) See also a similar instance in Jer. xxxviii. 14-23.

III. Observations on the Accomplishment of Prophecies concerning the MESSIAH in particular.

1. Jesus Christ being the great subject and end of Scripture revelation, we ought every where to search for prophecies concerning him.

We have the united testimony of Christ (John v. 39. Luke xxiv. 25—27. 44.) and of an inspired apostle (Acts x. 43), that He is the subject of Scripture prophecy. Whatever therefore is emphatically and characteristically spoken of some other persons, not called by his own name, in the psalms or prophetical books, so that each predicate can be fully demonstrated in no single subject of that or any other time, must be taken and said of the Messiah. Psal. xxii. and Isa. liii. may be adduced as an illustration of this rule.

2. The interpretation of the word of prophecy, made by Jesus Christ himself, and by his inspired apostles, is a rule and key, by which to interpret correctly the prophecies cited or alluded to by them.

The prophecy (in Isa. viii. 14.) that the Messiah would prove a stone of stumbling and a rock of offence, is more plainly repeated by Simeon (Luke ii. 34.), and is shown to have been fulfilled, by St. Paul (Rom. ix. 32, 33.), and by St. Peter (1 Pet. ii. 8.); and the sixteenth psalm is expressly applied to Jesus Christ by the latter of these apostles. (Acts ii. 25-31.)

3. Where the prophets describe a golden age of felicity, they clearly foretell Gospel times.

Many passages might be adduced from the prophetic writings in confirmation of this rule. It will however suffice to adduce two instances from Isaiah, ch. ix. 2-7., and xi. 1-9. In the former of these passages, the peaceful kingdom of the Messiah is set forth, its extent and duration and in the latter, the singular peace and happiness which should then prevail, are delineated in imagery of unequalled beauty and energy.

4. Things, foretold as universally or indefinitely to come to pass under the Gospel, are to be understood, as they respect the duty, of all persons; but, as they respect the event,only of God's people.

The highly figurative expressions in Isa. ii. 4. xi. 6. and lxv. 25. are to be understood of the nature, design, and tendency of the Gospel, and what is the duty of all its professors, and what would actually take place in the Christian world, if all who profess the Christian doctrine did sincerely and cordially obey its dictates.

5. As the antient prophecies concerning the Messiah are of two kinds, some of them relating to his first coming to suffer, while the rest of them concern his second coming to advance his kingdom, and restore the Jews; in all these prophecies, we must carefully distinguish between his first coming in humiliation to accomplish his mediatorial work on the cross, and his second coming in glory to judgment.

In studying the prophetic writings, the two following cautions should uniformly be kept in view; viz.

1. That we do not apply passing events, as actually fulfilling particular prophecies.

2. That we do not curiously pry beyond what is expressly written, or describe, as fulfilled, prophecies which are yet future. What the Bible hath declared, that we may without hesitation declare: beyond this all is mere vague conjecture.

CHAPTER VI.

ON THE DOCTRINAL INTERPRETATION OF SCRIPTURE.

As the Holy Scriptures contain the revealed will of God to man, they not only offer to our attention the most interesting histories and characters for our instruction by example, and the most sublime prophecies for the confirmation of our faith, but they likewise present, to our serious study, doctrinal truths of the utmost importance. Some of these occur in the historical, poetical, and prophetical parts of the Bible; but they are chiefly to be found in the apostolic epistles, which, though originally designed for the edification of parcular Christian churches or individuals, are nevertheless of general application, and designed for the guidance of the universal church in every age. For many of the

fundamental doctrines of Christianity are more copiously treated in the epistles, which are not so particularly explained in the gospels: and as the authors of the several epistles wrote under the same divine inspiration as the evangelists, the epistles and gospels must be taken together, to complete the rule of Christian faith. The doctrinal interpretation, therefore, of the sacred writings is of paramount consequence: as by this means we are enabled to acquire a correct and saving knowledge of the will of God concerning us. In the prosecution of this important branch of sacred literature, the following observations are offered to the attention of the student:

1. The meaning of the sacred writings is not to be determined according to modern notions and systems: but we must endeavour to carry ourselves back to the very times and places in which they were written, and realise the ideas and modes of thinking of the sacred writers.

This rule is of the utmost importance for understanding the Scriptures; but is too commonly neglected by commentators and expositors, who, when applying themselves to the explanation of the sacred writings, have a preconceived system of doctrine which they seek in the Bible, and to which they refer every passage of Scripture. Thus they rather draw the Scriptures to their system of doctrine, than bring their doctrines to the standard of Scripture; a mode of interpretation which is altogether unjust, and utterly useless in the attainment of truth. The only way by which to understand the meaning of the sacred writers, and to distinguish between true and false doctrines, is, to lay aside all preconceived modern notions and systems, and to carry ourselves back to the very times and places in which the prophets and apostles wrote. In perusing the Bible, therefore, this rule must be most carefully attended to: - It is only an unbiassed mind that can attain the true and genuine sense of Scripture.

2. In order to understand any doctrinal book or passage of Scripture, we must attend to the controversies which were agitated at that time, and to which the sacred writers allude: for a key to the apostolic epistles is not to be sought in the modern controversies that divide Christians, and which were not only unknown, but, also, were not in existence at that time.

The controversies which were discussed in the age of the apostles are to be ascertained, partly from their writings, partly from the exist

ing monuments of the primitive Christians, and likewise from some passages in the writings of the Rabbins. The most important passages of this kind are to be found in almost all the larger commentators.

3. The doctrinal books of Scripture, for instance, the epistles, are not to be perused in detached portions or sections; but they should be read through at once, with a close attention to the scope and tenour of the discourse, regardless of the divisions into chapters and verses, precisely in the same manner in which we would peruse the letters of Cicero, Pliny, or other antient writers.

Want of attention to the general scope and design of the doctrinal parts of Scripture, particularly of the epistles, has been the source of many and great errors: the reading, however, which is here recommended, should not be cursory or casual, but frequent and diligent ; and the epistles should be repeatedly perused, until we become intimately acquainted with their contents. On the investigation of the Scope, see p. 156. suprd.

4. Where any doctrine is to be deduced from the Scriptures, it will be collected better, and with more precision, from those places in which it is professedly discussed, than from those in which it is noticed only incidentally, or by way of inference.

For instance, in the Epistles to the Romans and Galatians, the doctrine of justification by faith is fully treated: and in those to the Ephesians and Colossians, the calling of the Gentiles and the abrogation of the ceremonial law are particularly illustrated. These must therefore be diligently compared together, in order to deduce those doctrines correctly.

5. Distinguish figurative expressions from such as are proper and literal; and when easy and natural interpretations offer themselves, avoid all those interpretations which deduce astonishing and incredible doctrines.

6. It is of great importance to the understanding of the doctrinal books of the New Testament, to attend to and distinctly note the transitions of persons which frequently occur, especially in Saint Paul's Epistles.

The pronouns I, We, and You are used by the apostles in such a variety of applications, that the understanding of their true meaning is often a key to many difficult passages. Thus, by the pronoun I, Saint Paul sometimes means himself; sometimes any Christian; sometimes

a Jew; and sometimes any man, &c. To discover these transitions requires great attention to the apostle's scope and argument; and yet if it be neglected or overlooked, it will cause the reader greatly to mistake and misunderstand his meaning, and will also render the sense very perplexed. Mr. Locke, and Dr. Macknight, in their elaborate works on the Epistles, are particularly useful in pointing out these various transitions of persons and subjects.

7. No article of faith can be established from metaphors, parables, or single obscure and figurative texts.

Instead of deriving our knowledge of Christianity from parables and figurative passages; an intimate acquaintance with the doctrines of the Gospel is necessary, in order to be capable of interpreting them. The beautiful parable of the man who fell among thieves (Luke x. 30-37.) is evidently intended to influence the Jews to be benvolent and kind like the good Samaritan, and nothing more. And yet, regardless of every principle of sound interpretation, that parable has by some writers been considered as a representation of Adam's fall, and of man's recovery, through the interposition and love of Jesus Christ!

SECTION I.

CHAPTER VII.

ON THE MORAL INTERPRETATION OF SCRIPTURE.

On the Interpretation of the Moral Parts of Scripture. THE Moral Parts of Scripture are replete with the most important instructions for the government of life. They are to be interpreted precisely in the same manner as all other moral writings; regard being had to the peculiar circumstances of the sacred writers, viz. the age in which they wrote, the nation to which they belonged, their style, genius, &c. In the examination of the moral parts of Scripture, the following more particular rules will be found useful:

1. Moral propositions or discourses are not to be urged too far, but must be understood with a certain degree of latitude, and with various limitations.

For want of attending to this canon, how many moral truths have been pushed to an extent, which causes them altogether to fail of the