we may remark, that these passages have no relation whatever to the doctrine of election; and that if the translators of our authorised version had rendered the original of Acts ii. 47. literally, as they have done in other parts of the New Testament, it would have run thus, the Lord added daily to the church, rous cwhoμενους, the saved; that is, those who were saved from their sins and prejudices; and so the passage is rendered by Drs. Whitby, Doddridge, and other eminent critics and divines. Further, if Acts xiii. 48. had been translated according to the proper meaning of rerayμevo, that verse would have run thus :- As many as were disposed for eternal life, believed: which rendering is not only faithful to the original, but also to the context and scope of the sacred historian, who is relating the ef fects or consequences of the preaching of the Gospel to the Gentiles. For the Jews had contradicted Paul, and blasphemed, while the religious proselytes heard with profound attention, and cordially received the Gospel he preached to them; the former were, through their own stubbornness, utterly indisposed to receive that Gospel, while the latter, destitute of prejudice and prepossession, rejoiced to hear that the Gentiles were included in the covenant of salvation through Jesus Christ; and, therefore, in this good state or disposition of mind, they believed. Such is the plain and obvious meaning deducible from the consideration of the context and scope of the passage in question; and that the rendering above given is strictly conformable to the original Greek, is evident from the following considerations. In the first place, the word reraypevo is not the word generally used in the New Testament to denote fore-ordination, or an eternal decree, but the verbs opiw and Toooow, which exactly answer to our English words determine and predetermine. Further, Dr. Hammond remarks, the verb racow, or Tarrw, (whence the participle TerayμEvos) and its compounds, are often employed in the sense of our military word tactics, by which is meant whatever relates to the disposal or marshalling of troops. (Compare Luke vii. 8. and Rom. xiii. 1. Gr.) and hence, by analogy, it is applied to other things: :- Thus, in 1 Cor, xvi. 15. we read, " They devoted (eratav) themselves to the ministry of the saints." See also 1 Mac. v. 27. and 2 Mac. xv. 20. (Gr.); and particularly Acts xx. 13., where we read that Saint Paul went on foot to Assos, for so he was (dicrerayuevos) disposed. Similar expressions are to be found in the Greek classic writers.2 But what confirms the preceding election I mean, and the subordinate questions. Differences of opinion upon these subjects have subsisted among the best Christians from the beginning, and will subsist, I am persuaded, to the end. They seem to me to arise almost of necessity, from the inability of the human mind to reconcile the doctrine of a providence, irresistibly ruling all events, with the responsibility of man as a moral agent. And persons, equally zealous for God's glory, have taken different sides of the question, according as their minds have been more forcibly impressed with awful notions of God's right of sovereignty on the one hand, or of his justice on the other. But in certain leading principles, Lutherans, Calvinists, Arminians, and we of the church of England are, I trust, all agreed. We are agreed in the fundamental doctrines of the Trinity; all believing in the united operation of the three persons, in their distinct offices in the accomplishment of man's redemption. We are all agreed that the fore-knowledge of God is like himself- from all eternity, and absolute; that his providence is universal, controlling not only all the motions of matter, but all the thoughts and actions of intelligent beings of all orders; that, nevertheless, man has that degree of free agency which makes him justly responsible; that his sins are his own; and that, without holiness, no man shall see God. While we agree in these principles, I cannot see to what purpose we agitate endless disputes upon the dark I had almost said presumptuous questions upon the order of the divine decrees; as if there could be any internal energies of the divine mind, and about the manner of the communion between the Spirit of God and the Soul of the believer." (Bp. Horsley's charge in 1800, pp. 32, 33. 4to.) 1 It is worthy of remark that the participle wouevos occurs in four other places of the New Testament, in all which our translators give the true meaning. These are Luke xiii. 23. ei odiyoi owLopɛvoi; are there few that BE SAVED?-1 Cor. i. 18. τοις δε σωζομενοις ἡμῖν, but unto us WHICH ARE SAVED. - 2 Cor. ii. 15. εν τοις σωζομενοις, in them THAT ARE SAVED.-Rev. xxi. 24. ra evn тwv owhoμevwv, the nations of them WHICH ARE SAVED. In none of these instances have the translators given the forced and arbitrary meaning above noticed, and no reason can be assigned why they should have so rendered Acts ii. 47. 2 Dr. Hammond (on Acts xiii. 48.) has cited and commented on several passages which we have not room to state. He renders the word rerayutval by fitly disposed and qualified for; Dr. Wall, by fit to receive; and Mr. Thompson, the learned rendering of this text, is the fact, that it is so translated in the old Syriac, the most antient of all the versions of the New Testament. This is of great moment; for that version was made at least four hundred years before the sense of this place was disputed by the different sects and parties of Christians. "Meanwhile," says Dr. Hammond, with equal truth and piety, "it must be remembered that these qualifications are not pretended to have been originally from themselves, but from the preventing grace of God; to which it is to be acknowledged due that they are ever pliable, or willing to follow Christ." 4. Those inferences are always to be preferred which approach nearest to the scope of a passage. Thus, in John vi. 37. Christ says, Him that cometh unto me I will in no wise cast out. From this clause the two following inferences have been deduced. 1. That Jesus Christ is a most certain asylum for all persons whose consciences are burthened. 2. That Christians ought to receive those who are weak in faith, after the example of Christ, and to treat them with tenderness. Now, though both these inferences are good in themselves, the first is most to be preferred, because it harmonises best with the scope of the passage, (compare verses 37-40.) which is to show that Christ will reject none "that truly repent and unfeignedly believe" in him. 5. Inferences ought to embrace useful truths, and such as are necessary to be known, on which the mind may meditate, and be led to a more intimate acquaintance with the doctrines of salvation, and with Christian morality. It were no difficult task to illustrate this remark by a variety of examples; but this is rendered unnecessary by the admirable models presented in the valuable sermons of our most eminent divines, not to mention the excellent sermons of Masillon, Bossuet, Flechier, Claude, Saurin, Superville, Du Bosc, and other eminent foreign divines, both protestants and catholics. The reader, who is desirous of illustrations, will find many very apposite ones in Monsieur Claude's celebrated and elaborate Essay on the Composition of a Sermon.1 II. The sources, whence inferences are deducible, are divided by Professor Rambach (to whom we are almost wholly indebted for this chapter)2 into two classes, viz. internal and external: the former are inherent in the text, and flow from it, considered in itself; the latter are derived from a comparison of the text with other passages and circumstances. To illustrate these definitions by a few examples: - - The sources whence inferences may be deduced, are internal, or inherent in the text, when such consequences are formed, 1. From the affections of the sacred writer or speaker; 2. From words and their signification; 3. From the emphasis and force of words; and, 4. From the structure and order of the words contained in the sacred text. North American translator of the Scriptures from the Greek, by fitly disposed. Wolfius (Cur. Philol. in loc.) considers the phrase reтayμevos eis as equivalent to cuderos as, (Luke ix. 62.) in our version rendered fit (or, more correctly, rightly disposed) for the kingdom of God. Dr. Whitby translates the word by disposed, and Dr. Doddridge by determined, in order to preserve the ambiguity of the word. The meaning, he observes, of the sacred penman seems to be, that all who were deeply and seriously concerned about their eternal happiness, openly embraced the Gospel. And wherever this temper was, it was undoubtedly the effect of a divine operation on their hearts. See Whitby, Doddridge, Wall, Wetstein, Bengel, Rosenmüller, and especially Limborch (Commentarius in Acta Apostolorum, pp. 133 -136. folio, Rotterdam, 1711), on Acts xiii. 48. Compare also Franzius de Interpretatione Sacrarum Scripturarum, pp. 104-115.; Bp. Taylor's Works, vol. ix. p. 140.; and Bishop Wilson's Works, Sermon 57. Vol. ii. p. 272. folio edit. Bath, 1782. 1 See particularly §§ 17-26. in Dr. Williams's edition of Claude's Essay, Christian Preacher, pp. 300-346.; or Mr. Simeon's edition, forming nearly the whole first volume of his "Helps to Composition." 2 Institutiones Hermeneuticæ Sacræ, lib. iv. c. iii. pp. 804-822. 1. Inferences deduced from the affections of the writer or speaker, whether these are indicated in the text, or are left to the investigation of the interpreter. Thus, in Mark iii. 5. we read that Jesus Christ looked round about on those who opposed him with anger, being grieved for the hardness of their hearts: the anger here mentioned was no uneasy passion, but an excess of generous grief occasioned by their obstinate stupidity and blindness. From this passage the following conclusions may be drawn: 1. It is the duty of a Christian to sorrow, not only for his own sins, but also to be grieved for the sins of others. 2. All anger is not to be considered sinful. 3. He does not bear the image of Christ, but rather that of Satan, who can either behold with indifference the wickedness of others, or rejoice in it. 4. Nothing is more wretched than an obdurate heart, since it caused him, who is the source of all true joy, to be filled with grief on beholding it. 5. Our indignation against wickedness must be tempered by compassion for the persons of the wicked. 2. Inferences deduced from words themselves, and their signification. For instance, in Luke xxi. 15. our Lord addressing his disciples, says, I will give you a mouth and wisdom. Inference 1. Christ, the eternal wisdom, is the source and spring of all true wisdom. 2. Will give. They who attempt to procure wisdom by their own strength, without the aid of prayer, may justly be charged with presumption. 3. You. No one stands more in need of the gift of divine wisdom than they who are intrusted with the charge of teaching others. 4. A mouth, or ready utterance. The gift of eloquence is bestowed by God, as well as every other gift. Wisdom. It is possible for a man to acquire cunning by the mere force of corrupt nature; but nature cannot possibly confer true wisdom. 5. And. Eloquence, when not united with wisdom, is of little utility in promoting the kingdom of Christ. From this last inference, it appears, that even the smallest particles sometimes afford matter from which we may deduce practical conclusions. 3. Inferences deduced from the emphasis and force of words. We have an example in 1 Pet. v. 5. Be clothed with humility: for God resisteth the proud. Inference 1. Humility. Christian humility does not reside in filthy or rent garments, but in a modest mind, that entertains humble views of itself. 2. Be ye clothed, eykopßwoade, from ev, in, and kopẞow, to gather, or tie in a knot. The word means to clothe, properly, with an outer ornamental garment, tied closely upon one with knots. True humility is an ornament which decorates the mind much more than the most costly garment does the body.1 3. Humility is a garment with which we cover both our own virtues and the defects of others. 4. This ornament of humility, being exposed to many snares, must be most carefully guarded, and retained around us. 5. The proud, vreonpavois, from unco, abore, and φαίνω, το appear, because such persons exalt themselves above others. No sin is capable of being less concealed, or of escaping the observation of others, than pride. 6. God resisteth avriraGotrat, literally, SETTETH HIMSELF AS IN ARRAY against, the proud man: this is a military term. The inference deducible is, that while all other sinners retire, as it were, from the presence of God, and seek for shelter against his indignation, the proud man alone openly braves it.2 4. Inferences deduced from the order and structure of the words contained in the sacred text. Thus, from Rom. xiv. 17. The kingdom of God is righteousness, peace, and joy in the Holy Ghost, the following inferences may be derived, according to the order of the words, which depends upon the connection and order of the subjects treated of. 1. No constant and lasting peace of conscience is to be expected, unless we 1 Mr. Parkhurst's illustration of this truly emphatic word is too important and beautiful to be omitted. "On the whole," says he, "this expressive word, eyxoph sade used by Saint Peter, implies that the humility of Christians, which is one of the most ornamental graces of their profession, should constantly appear in all their conversation, so as to strike the eye of every beholder; and that this amiable grace should be so closely connected with their persons, that no occurrence, temptation, or calamity should be able to strip them of it. Faxit Deus!" Greek and English Lexicon, p. 185. col. 2. (5th edit.) 2 It may be worth the reader's while to re-consider what has already been stated on the subject of emphatic words, which, in fact, are so many sources whence inferences may be judiciously deduced. previously lay hold of the righteousness of Christ by faith. 2. They only possess a genuine and permanent joy, who being justified, cultivate peace with God through Jesus Christ. 3. In vain do those persons boast of the righteousness of Christ, who still continue in a state of hostility and enmity with God and man. 4. A serene and peaceful conscience is the only source of spiritual joy.1 III. The sources of inferences are external, when the conclusions are deduced from a comparison of the text, 1. With the state of the speaker; -2. With the scope of the book or passage; - 3. With antecedents and consequents; or, in other words, with the context; -4. With parallel passages, and other circumstances. 1. Inferences deduced from the state of the writer or speaker. Thus, when Solomon, the wisest and richest of sovereigns, whose eager desire after the enjoyment of worldly vanities was so great, that he left none of them untried, and whose means of gratifying himself in every possible pleasure and delight were unbounded, — when he exclaims, (Eccl. i. 2.) Vanity of vanities, all is vanity, the following inferences may be deduced from his words, compared with the state of his mind. (1.) Since the meanest artisan is not to be despised when speaking properly and opportunely of his own business, he must be more than usually stupid who does not give diligent attention when a most illustrious monarch is about to speak. (2.) How admirable is the wisdom of God, who, when it pleased him to select a person to proclaim and testify the vanity of all things human, made choice of one who had most deeply experienced how truly vain they were! (3.) When a sovereign, thus singularly possessed of glory, fame, human wisdom, riches, and every facility for the enjoyment of pleasures, proclaims the vanity of all these things, his testimony ought to be received by every one with great respect. (4.) Since princes, above all others, are exposed to the insidious wiles of pleasures, it is worthy of remark that God raised up one of their own rank to admonish them of their danger. 2. Inferences deduced (1.) From the general scope of an entire book. For instance, let the following words of Jesus Christ (John viii. 51.) Verily, verily, I say unto you, if a man keep my saying he shall never see death, be compared with the general scope of the book which is announced in John xx. 31. These are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through his name. From this collation the following inferences will flow. (i.) Faith in Christ is to be proved and shown by obedience to his word. (ii.) True faith cordially receives not only the merits of Christ, but also his words and precepts. And, (iii) Whosoever is made, through faith, a partaker of spiritual life, shall also be freed from spiritual and eternal death. (2.) From the special scope of a particular passage. The particular scope of Jesus Christ in the passage above cited, (John viii. 51.) was to demonstrate that he was not possessed by an evil spirit, since the keeping of his words would procure eternal life for all who obey him, while Satan, on the contrary, leads men into sin, whose wages is death, or everlasting perdition. Hence we may deduce the subsequent inferences. (i.) That doctrine, which produces such very salutary effects, cannot necessarily be false and diabolical. (i.) Saving truths are to be proposed even to those who are guilty of calumniating them. (iii) There is no nearer way, by which to liberate the mind from doubts formed against truth than a ready obedience to acknowledged truth. (iv.) The precepts of Christ are to be regarded and obeyed, even though they should be ridiculed or defamed by the most learned men. (3.) From the very special scope of particular words or phrases. The passage just referred to will supply us with another illustration. For instance, should it be asked, (i.) Why our Lord prefixed to his declaration, a solemn asseveration similar to an oath? it is replied, because he perceived the very obstinate unbelief of his hearers; whence it may be inferred, that it is a shameful thing that Christ should find so little faith among men. (i.) Should it be further inquired, why he prefixed a double asseveration? it is answered, in order that, by 1 For a full illustration of this subject, we with pleasure refer the reader to an excellent discourse, in "Sermons on Subjects chiefly Practical, by the Rev. John Jebb, A. M.," (now Bishop of Limerick.) serm. iv. pp. 71-93. London, 1816. 8vo. such repetition, he might silence the repeated calumnies of those who opposed him hence also it may be inferred, that in proportion to the malice and effrontery of men in asserting calumnies, the greater zeal is required in vindicating truth. (iii) Should it still be asked, why our Lord added the words, I say unto you, we reply, in opposition to the assertion of his enemics in the 48th verse ;- Say we not well, that thou hast a demon? From which we may infer, that he who is desirous of knowing the truth, ought not only to attend to the stories invented and propagated by wicked men against the godly, but also to those things which Christ says of them, and they of hiin. Other instances might be adduced, but the preceding will suffice. 3. Inferences deduced from a collation of the text with the context. In this case, the principal words of a text should be compared together, in order that inferences may be deduced from their mutual relation. (i.) Collate 1 Tim. i. 15. It is a faithful saying, with verse 4. Neither give heed to fables. Inference. The idle legends of the Jews (preserved in the Talmud), and the relations of the Gentiles concerning their deities, and the appearances of the latter, are compared to uncertain fables: but the narration in the Gospel concerning Jesus Christ is both certain, and worthy of being received with faith. (ii.) Collate also 1 Tim. i. 15. with verse 6. Vain jangling, or empty talking. Inference. God usually punishes those who will not believe the most certain words of the Gospel, by judicially giving them up to a voluntarily belief of the most absurd and lying fables. (iii.) Compare the words, Worthy of all acceptation, (1 Tim. 1. 15.) with verse 8. The law is good. Inference. The law, as given by God, is both good in itself and has a good tendency, though to a sinner it is so formidable as to put him to flight: but the Gospel recommends itself to the terrified conscience, as a saying or discourse every way worthy of credit. 4. Inferences deduced from a collation of the text with parallel pas sages. The advantage resulting from such a comparison, in investigating the sense of a passage of Scripture, has already been stated and illustrated; and the observations and examples referred to, if considered with a particular view to the deduc. tion of inferences, will supply the reader with numerous instances, whence he may draw various important corollaries. One instance, therefore, will suffice to exemplify the nature of the inferences deducible from a comparison of the text with parallel passages. In 2 Tim. i. 8. Saint Paul exhorts Timothy not to be ashamed of the testimony of the Lord. Compare this with Rom. i. 16. where he says, I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek; and with Isa. xxviii. 16. and xlix. 23. last clause, (cited in Rom. x. 11.) where it is said, Whoso ever believeth in him, Christ, shall not be ashamed, that is, confounded or disappointed of his hope. From this collation the two following inferences may be derived. (1.) Faithful ministers of the Gospel require nothing from others which they do not by their own experience know to be both possible and practicable. And, (2.) All those, who have already believed, or do now or shall hereafter believe in Christ, have, in and through him, all the blessings foretold by the prophets: all the promises of God, in (or through) him, being yea, that is, true in themselves, and amen, that is, faithfully fulfilled to all those who believe in Christ. (2 Cor. i. 20.) IV. A fifth external source of inferences, is the collation of the text with the consideration of the following external circumstances, viz. (1.) THE TIME when the words or things were uttered or took place. Thus, in Matt. xxvii. 52. we read that many bodies of the saints which slept arose But when? After Christ's Resurrection, (v. 53.) not before (as Rambach himself, among other eminent divines, has suppossed); for Christ himself was the first fruits of them that slept. (1 Cor. xv. 20.) The graves were opened at his death by the earthquake, and the bodies came out at his resurrection.* Inference. The satisfactory efficacy of Christ's death was so great, that it opened a way to life to those who believed on him as the Messiah that was to come, as well as to those who believe in him subsequently to his incarnation: and that both are equally partakers of the benefits flowing from his resurrection. (2.) The place where the words were uttered. As in Matt. xxvi. 39. 42. Not my will but thine be done! Where did Christ utter this exclamation? In a garden. Inference. He who made an atonement for the sins |