Means to be used for the right understanding of the mind of God in the Scripture — Those which are prescribed in a way of duty.
The means to be used for the right understanding and interpretation of the Scripture are of two sorts:— I. That which is general and absolutely necessary. II. Such as consist in the due improvement thereof.
I. The first is diligent reading of the Scripture, with a sedate, rational consideration of what we read. Nothing is more frequently commended unto us; and, not to insist on particular testimonies, the whole 119th Psalm is spent in the declaration of this duty, and the benefits which are attained thereby. Herein consists the first natural exercise of our minds in order unto the understanding of it. So the eunuch read and pondered on the prophecy of Isaiah, though of himself he could not attain the understanding of what he read, Acts viii. 30, 31. Either reading, or that which is equivalent thereunto, is that whereby we do, and without which it is impossible we should, apply our minds to know what is contained in the Scriptures; and this is that which all other means are designed to render useful. Now, by this reading I understand that which is staid, sedate, considerative, with respect unto the end aimed at; reading attended with a due consideration of the things read, inquiry into them, meditation on them, with a regard unto the design and scope of the place, with all other advantages for the due investigation of the truth.
Frequent reading of the word more generally and cursorily, whereunto all Christians ought to be trained from their youth, 2 Tim. iii. 15, and which all closets and families should be acquainted withal, Deut. vi. 6–9, is of great use and advantage; and I shall, therefore, name some particular benefits which may be received thereby:—
1. Hereby the minds of men are brought into a general acquaintance with the nature and design of the book of God; which some, to their present shame and future ruin, are prodigiously ignorant of.
2. They who are exercised herein come to know distinctly what things are treated of in the particular books and passages of it; whilst others who live in a neglect of this duty scarce know what books are historical, what prophetical, or what doctrinal, in the whole Bible.
3. Hereby they exercise themselves unto thoughts of heavenly things and a holy converse with God; if they bring along with them, as they ought, hearts humble and sensible of his authority in the word.
4. Their minds are insensibly furnished with due conceptions about God, spiritual things, themselves, and their conditions; and their memories with expressions proper and meet to be used about them in prayer or otherwise.
5. God oftentimes takes occasion herein to influence their souls with the efficacy of divine truth in particular, in the way of exhortation, reproof, instruction, or consolation; whereof all who attend diligently unto this duty have experience.
6. They come, by “reason of use,” to have “their senses exercised to discern good and evil;” so that if any noxious or corrupt sense of any place of the Scripture be suggested unto them, they have in readiness wherewith to oppose it from other places from whence they are instructed in the truth.
And many other advantages there are which men may reap from the consent reading of the Scripture; which I therefore reckon as a general means of coming to the knowledge of the mind of God therein. But this is not that which at present I especially intend. Wherefore, —
By this reading of the Scripture I mean the studying of it, in the use of means, to come to a due understanding of it in particular places; for it is about the means of the solemn interpretation of the Scripture that we now inquire. Hereunto, I say, the general study of the whole, and in particular the places to be interpreted, is required. It may seem altogether needless and impertinent to give this direction for the understanding of the mind of God in the Scripture, namely, that we should read and study it to that end; for who can imagine how it should be done otherwise? But I wish the practice of many, it may be, of the most, did not render this direction necessary; for in their design to come to the knowledge of spiritual things, the direct immediate study of the Scripture is that which they least of all apply themselves unto. Other writings they will read and study with diligence; but their reading of the Scripture is for the most part superficial, without that intension of mind and spirit, that use and application of means, which are necessary unto the understanding of it, as the event doth manifest. It is the immediate study of the Scripture that I intend. And hereunto I do refer, — 1. A due consideration of the analogy of faith always to be retained; 2. A due examination of the design and scope of the place; 3. A diligent observation of antecedents and consequents; with all those general rules which are usually given as directions in the interpretation of the Scripture. This, therefore, in the diligent exercise of our minds and reasons, is the first general outward means of knowing the mind of God in the Scripture and the interpretation thereof.