CONTENTS. CHAP. I. HERMENEUTICAL QUALIFICATIONS,-1. Moral. 2. Intellectual. 3. Lit- II. USE OF REASON IN THE EXPOSITION OF SCRIPTURE, III. LIMITATIONS OF THE SENTIMENT, that the language of the Bible should V. HISTORY OF BIBLICAL INTERPRETATION. Patristic Period. Barnabas-Hermas Clement of Rome - Ignatius - Polycarp Clement of Alexandria Irenæus. The Clemen- tine Recognitions - Tertullian - Origen - Cyprian — The Tradi- tion of the Alexandrian Church - The Tradition of the Latin Church Gregory Thaumaturgus - Hippolytus Eusebius Athanasius -Ephraem the Syrian Basil the Great-Gregory of Nazianzum - Gregory of Nyssa - Diodorus Chrysostom Hilary - Am- Alexandria — Isidore of Pelusium— Pelagius — Julian-Vincentius Lirinensis-Andreas - Cassiodorus - Gregory the Great-General VI. HISTORY OF BIBLICAL INTERPRETATION in the Hierarchical Period, or from the beginning of the Seventh Century to the Reforma- tion Bede Alcuin Rhabanus Maurus - Walafrid Strabo Druthmar - Claudius Ecumenius · Arethas phylact Lanfranc- Nicetas-Peter Lombard-Euthymius Ziga- John Huss - Paulus Burgensis Laurentius Valla - James Faber Stapulensis Erasmus- Review of the Second Period, VII. SYSTEMS OF INTERPRETATION. -The Moral or Kantian VIII. THE PRINCIPLES OF INTERPRETATION STATED AND EXEMPLIFIED, 225 32 CH. XI. QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW.-1. The source or sources whence quotations in the New Testament were taken A full table of all the citations, accompanied by the original Hebrew, the Septuagint Version, and the authorised English trans- lation, with critical Remarks on each. 2. The various modes in which they are made — Their introductory formulas Causes of the diversity in Formulas The degree of accuracy with which Quota- tions adhere to their originals. 3. The purposes for which citations were made The most important formulas considered Supposed instances of accommodation expounded - Quotations classified Complete list of passages in which the New Testament writers have merely referred to the Old- The connexion of the subject with XII. ALLEGED CONTRADICTIONS OF SCRIPTURE. - Preliminary considera- tions Discrepancies between the OLD TESTAMENT WRITERS re- solved Discrepancies between the NEW TESTAMENT WRITERS explained Discrepancies between the OLD and NEW TESTAMENT WRITERS resolved. The Genealogies of our LORD in MATTHEW and LUKE unfolded Discrepancies between Sacred and Profane XIII. ANCIENT VERSIONS, COMMENTARIES, AND LEXICONS AS SOURCES OF INTERPRETATION, comprehending 1. The Septuagint. 2. Vul- gate. 3. Aquila, Symmachus, and Theodotion. 4. Saadias. 5. The Arabic immediate Versions of the New Testament in the London Polyglott. 6. The Targums. 7. Peshito. 8. The Commentaries of Jarchi, Abenesra, Kimchi, and Tanchum of Jerusalem; with the Lexicons of Abulwalid, Judah ben Karish, David Kimchi, and Pag- ninus on the Old Testament. The Works of Scholiasts and early Glossographers, with the Commentaries and Catene of the Fathers XIV. COGNATE LANGUAGES AS SOURCES OF INTERPRETATION.-1. The Arabic. 2. The Syriac. 3. The Chaldee, XV. USE OF GENERAL INFORMATION IN THE INTERPRETATION OF SCRIPTURE, comprehending, -1. General History. 2. Chronol- ogy. 3. Archaeology. 4. Geography. 5. Natural History. 6. Geology. 7. Medicine, &c. Natural objects popularly described, XVI. BIBLIOGRAPHICAL ACCOUNT OF HERMENEUTICAL WRITERS FROM THE REFORMATION TO THE PRESENT TIME, containing an analysis of their Works, with a critical Estimate of their value. The best works on General History, Chronology, Archæology, Geo- graphy, Natural History, Geology, and Medicine, specified and cha- SACRED HERMENEUTICS. CHAPTER I. HERMENEUTICAL QUALIFICATIONS. THE meaning of all language, written or spoken, is developed by the application of general laws, usually termed Hermeneutics. These principles, in their relation to Scripture, are styled Sacred Hermeneutics; and their application to particular instances has received the name Exegesis. When the interpreter has obtained a pure text by the results of criticism, he enters upon another and a more important field. He has now a twofold duty to perform: first, to associate in his own mind with the terms employed the exact ideas which the Spirit intended they should symbolise; and secondly, to excite the same ideas in others by means of spoken or written signs. He has to apprehend the meaning of Scripture, and to exhibit it, when apprehended, so as to be intelligible. In this way he steps forth into a higher criticism than that of textual settlement. Hitherto he has been employed in clearing away impediments, and preparing the soil. Initiatory processes being completed, the problem has been made ready for solution. To it, therefore, as to a momentous demonstration, he addresses himself with all diligence, feeling that in its successful treatment high interests are concerned. But there are certain qualifications which must not be forgotten. The Bible is a book peculiar in its kind, and authoritative in its claims. The source from which it comes is heavenly; the message it announces, elevated and ennobling. It awes by its supernatural energy, or attracts with a persuasive power. We find that it depicts our condition with unerring truth, whilst the unaffected simplicity and majesty of its delineations commend themselves to the acceptation of all. A book so wondrous should not be rashly ap A proached. Qualities of head and heart are needed by him who undertakes to expound it, not merely as ornamental appendages but inseparable concomitants of real advancement. These may be divided into three kinds :- 1st, Moral; 2d, Intellectual; 3d, Literary. 1st, A singleness of desire to know the mind of God, accompanied by a sincere and steady determination to obey it. This state of mind is of primary importance in every investigation of the Holy Scriptures. When we view their affirmations as directly addressed from heaven to beings immortal and accountable, we put ourselves so far in a right attitude for ascertaining their true meaning. If we be disposed to look for divine light, or to reckon our own wisdom unable to conduct us to a saving acquaintance with the truth, we shall go with cheerful docility to that sacred book which contains the record of eternal love. According to its impressive statements, we are morally impotent alienated in affection from Jehovah-indisposed to his faith and favour. Our desires, going out habitually towards forbidden objects, are not directed to Him. This is the character which all bring along with them, in the first instance, to the infallible source of true knowledge; and unless it be corrected, selfish or sinister motives will assuredly prevail. A thousand reasons for the perusal of this volume, rather than one which commends itself to the approbation of Jehovah, soon present themselves. Mere curiosity impels many to read its pages with great interest. Imbued, it may be, with a taste for history, chronology, geography, or some other department of knowledge, they are anxious to ascertain the sentiments of the various writers on these topics; heedless the meanwhile of Him who inspired them, or of the great salvation to which minor details are subordinate. A book so ancient, coming, as it does, with an authoritative demand upon the faith, excites an eagerness to know how these topics are treated. Some even dare to read in order to find within itself a ground for rejecting its holy claims, and casting off the restraints of its severe morality. We might thus enumerate very various, but oft commingling reasons, by which men are induced to peruse the Scriptures. But there is one motive that ought ever to actuate the believer in approaching them, viz. a simple desire to know the will of their omniscient Author. This is the predominant and pervading feeling of the true Christian, as he takes up the volume on whose reception his destiny depends. When I thus reverentially draw nigh to Jehovah through his word, I put myself in the posture of submission, and prepare my powers for a believing apprehension of the momentous truths he has been pleased to communicate. But should any other feeling acquire the ascendancy within me; should I entertain the idea that some things are incredible; or that the tone of the commands is far too strict for the infirmities of humanity, I begin to set myself against the Creator, and claim a higher wisdom than belongs to man. My pride rises up to counteract the better principles of my nature, and transfers me to a less favourable position for surveying the wide field of revelation. It is this which presents an insuperable barrier to a cordial and complacent reception of the word—the latent pride of understanding suddenly starting into activity, when an authoritative demand for total subjection is made upon it by the Almighty. In hours of sober seriousness, when we would come to the word as little children with the ut most simplicity, we hear the knockings of a sinful pride ready to suggest unrighteous thoughts. That we should entertain an honest desire to learn the revealed will of God, is not only useful, but indispensably necessary to the attainment of the end proposed. We shall never discover its full meaning, till we come with hearts longing to know the mind of our heavenly Parent. Here he speaks to us, commanding and beseeching us to give ear to his words; and unless we attend to the gracious message with an eagerness proportionate to its value, we cannot expect to know its worth, or enjoy its comfort. We must submit to the teaching of God, ere we be prepared to comprehend the real import of his communications. No human science compensates for this single-hearted desire; no extent of acquirements furnishes an equivalent. It cannot be purchased for gold, or bought with silver. Nor does it spring up spontaneously in the soil of unrenewed nature. Rather is it a plant of heavenly origin, pointing to God its great author, and bearing fruit to the glory of his name. We are thus conducted to the source of that desire which forms a qualification indispensable to the true expositor. The influences of the Holy Spirit produce it. Without Him, it cannot exist or abide in the heart. The training of the schools suffices not to call it into existence; nor can a religious education furnish it. The operation of the Holy Ghost alone can create and preserve it in living activity, amid opposing |