11. Analysis.

Analysis. The presumptuous claim of the Romish Church to the infallible interpretation of the Word is denied, and the right of private judgement in the interpretation of it is asserted. The question considered, is declared to relate to the method by which we attain a right perception of the mind of God in Scripture. And this method is described as twofold:

I. Through a principal efficient cause; and, II. Through auxiliary means, internal and external, appointed by God, (ch. 1).

I. The Holy, Spirit is represented as the efficient cause, and an inquiry follows:

1. Into the evidence of the work of the Spirit in the communication of spiritual understanding; — various testimonies from Scripture are adduced, involving a minute discussion of Psalms 119:18; 2 Corinthians 3:13-18; Isaiah 25:7; Luke 24:44-45; Ephesians 1:17-19; Hosea 14:9, (ch. 2); John 16:13; 1 John 2:20; 1 John 2:27; Ephesians 4:14; Job 36:22; John 6:45, (ch. 3); and

2. Into the special nature of the Spirit’s work in enlightening us into a knowledge of the mind of God in Scripture. Its nature is first considered by a reference to several scriptural expressions descriptive of it, such as "opening the eyes," "translating out of darkness into light," "giving understanding," "teaching," and "shining into our hearts," (ch. 4). As preparatory to what follows in explanation of the Spirit’s work in enlightening the mind, a digression is introduced on the causes of spiritual ignorance, which are classified into three divisions: the natural vanity of the depraved mind; the working of corrupt affections; and the deceitful influence of Satan. He explains the way in which the Spirit operates directly on our minds for the removal of all those causes of spiritual ignorance, by communicating spiritual light, purging from corrupt affections, and implanting spiritual habits and principles (ch. 5). The Spirit’s work for producing the same effect by means of Scripture itself, next comes under review. And under this head, three points are considered in regard to it, (1.) The arrangement, (2.) The subject-matter of Scripture, and (3.) Difficulties in Scripture.

(1.) On the first of these points, advantages are exhibited as resulting from the lack of a formal system in revelation; the ministry of the gospel is felt to be of value; faith and obedience are brought into special exercise; and a search into the whole of Scripture is rendered necessary (2.) the subject-matter of revelation is proved to contain all things requisite for faith and practice.

(3.) The difficulties in Scripture include first, things "hard to understand;" and secondly, things "hard to interpret." Rules for the management of these difficulties are supplied, (ch. 6).

II. As to the means for understanding Scripture, two kinds are specified:

1. Those which are general and necessary, such as the reading of Scripture; and, 2. Those which are expedient and conducive to improving our understanding of it. And the latter are threefold:

(1.) Spiritual means such as prayer, susceptibility to gracious impressions, practical obedience, desire for progress in knowledge, and attention to the ordinances of worship, (ch. 7);

(2.) Disciplinary, such as skill in the original languages of Scripture; acquaintance with history, geography, and chronology, and expertness in reasoning, (ch. 8); and,

(3.) Ecclesiastical, under which is estimated the deference due to catholic tradition, the consent of the fathers, and pious authorship, (ch. 9). — Ed.