man words, while the former consider the words of Divine truth to contain greater meanings than we can fathom; and therefore amplify and extend their signification as if they were advancing onward, (like the interpretations and various fulfilments of prophecy,) into deeper and higher meanings, till lost in ever increasing, and at length infinite light and greatness, beyond what the limited view of man is capable of pursuing.

8. High authority for this mode of Scriptural interpretation.

Nor does it appear at all unreasonable beforehand-before considering it as a matter of fact, that this should be the case: I mean that the Divine Word should be in its secret range thus vast and comprehensive, as the shadow of the heavens in still and deep waters. In things natural, GoD has not only disclosed to us, by experience and natural light, the mode of tilling the earth and all other things necessary for the support of our animal life and human comforts, but he has also afforded us some knowledge of the heavenly bodies; He has withdrawn the veil and opened something of the mysterious vastness, and ways, and order of things celestial. And in disclosing these, there is of course some great design of His Providence towards men; whether to humble them by showing something of the vastness of His power, or to raise and spiritualize their minds by the contemplation of it. Why, therefore, may He not in like manner in His word, besides that knowledge and practical wisdom, information, and warning, which is more in the letter of Holy Scripture as a lantern unto our feet-why may there not be also concealed and laid up something of the vastness and infinity of His counsels, things Divine and spiritual, which He may also open and reveal to men to carry on the purposes of His wisdom, and of their probation? In attempting too far to dive into it, to illustrate and apprehend its meanings, fallible men may of course greatly err from time to time, though the general principle on which they set out may be nevertheless from the SPIRIT of truth. Thus fallible men have erred and do err in their attempts to explain the heavenly bodies; and yet they may be right in the notion of the order and the vastness of the material heavens, though wrong in their parti

cular explanations; and if they have erred, it has been in the littleness and unworthiness of their conceptions; the higher their conceptions have been, the more have they approached to the sublimity and infinity of God's works.

But it might be said, that this mode of interpretation has arisen from the nature of the Hebrew language, in which each word contains many deep and ulterior meanings, which may be considered as types of each other. But this observation will, in fact, lead us to the same conclusion of its Divine character; it is indeed only going further into the subject, sending us back one step more in tracing the chain which reaches from God's throne. For if the sacred language which the Almighty has chosen in order to reveal Himself to mankind is of this typical nature, it proves that such is the language of GOD; that in numerous analogies and resemblances, differing in time, importance, and extent, but with one drift and scope, He is used to speak to us, blending figure with word spoken.

But when we come to the matter of fact as proved by the Scriptures themselves, the principle itself must be allowed as right, whatever limitations men may prescribe to the application or use of it. It is very evident how much our blessed LORD has Himself pointed out to us these deep and latent meanings, where we could not otherwise have ventured to suppose them to exist; as, for instance, in the sign of the prophet Jonah, and the lifting up of the serpent in the wilderness. And in almost all His references to the Old Testament, our LORD has led us to seek for mines of secret information disclosed to the eye of Faith beyond the letter.

And it is to be observed that Scripture has not generally pointed out to us those instances in which an allegorical interpretation is most obvious and important, but often those in which it is less so; as if thereby, it rather suggested to us a general law, than afforded any direction respecting its limit and extent. If from our LORD's own example we pass to the writings of St. Paul, it is needless to mention the numerous striking instances in which he has unfolded to us the spiritual and high senses of the Old Testament. And passing from Apostles to Apostolical

writers, we find the same system acknowledged, as it were incidentally, but almost universally. To say nothing of Barnabas's Epistle, and its peculiar character in this respect, which must have great weight as being the testimony of primitive antiquity, even though it be not apostolical, nor written by the companion of St. Paul, who has been called the great μvoraywyós. Even Clement of Rome, though his Epistle does not much admit of such allusions, yet has at least one remarkable instance of the kind, where he speaks of the scarlet thread held out by the harlot Rahab, as conveying a sign of "the blood of our LORD, by which there is redemption to all who trust and hope in God."

With regard therefore to this system of interpretation, we have in many instances Divine authority for it; and beyond where we have this authority, it might be thought that we have no sanction for such applications and explanations: in which case, it would be similar to the moral principles or doctrines that are deduced from Holy Scripture, which may be said to flow more or less clearly from the Word itself, and to be supported by analogy, natural consequence, or agreement with other passages; and these to be decided by the judgment of individuals, and that natural weight of authority which we allow to be due to the opinions of great and good men. But further than this, as with regard to moral principles of doctrine, so also with respect to such particular interpretations, it is perhaps the case, (as it has been well observed,) that for some of them there may be such a concurrent testimony in early and distinct Churches as to amount to a Catholic consent, which consent would of course have the same kind of sacred authority as would attend a similar agreement with respect to doctrine.

But all that is here required to be proved is, first that such a mode of interpretation is that of the Universal Church, and secondly, that it is implied thereby that it is God's mode of dealing with mankind. And here again, as in the case of the Disciplina, the argument does not depend upon any vindication of the manner in which it may have been pursued in some cases. Even were it granted that the interpretations of Origen, Ambrose, and others were fanciful and untenable, as perhaps they sometimes are,

yet it cannot be supposed that they were wrong in the general principle of interpretation, but in the effort of human understanding to fathom the depths of Divine wisdom in the particular instance. There may be much beyond the letter, but it may be presumption in uninspired man to say what it is," Let God be true but every man a liar." Sufficient for our purpose it is that such a method of considering Holy Writ is Catholic, not to say Apostolical and Divine.

9. Reverence and caution observable in the Fathers.

The mode in which it is spoken of by so early a writer as St. Irenæus, is important; he is condemning fanciful expositions of the parables, proving thereby that it was an error that age was liable to, and, in so doing, thoroughly acknowledges the principle in the light in which we consider it, viz., that this knowledge is not to be attained by mere natural acuteness or critical sagacity, that God is throughout the teacher, that man is to wait on and reverently to learn of Him. "Those things," he says, "in Scripture which we cannot discover we ought to leave to GOD, being most fully assured that the Scriptures are perfect, for they are spoken by the WORD of GOD and His SPIRIT, but we as the last and the least in His Word and in His SPIRIT, must need His help for the knowledge of those mysteries. And it is not to be wondered at if in things spiritual and heavenly, and which are the subjects of Revelation, this should be the case, since even in those things which are before our feet (such as are in the natural creation, which are handled and seen by us and dwell about us) many things escape our knowledge, and these we commit to GOD." After mentioning some particulars of this kind in the natural world, he says, "If therefore in the natural creation some things are laid up with GOD, and some come to our knowledge, where is the difficulty in supposing this to be the case, in those things which we seek to know in Scripture, since all the Scriptures are spiritual, and that some things according to the grace of God we should explain, and that others should be laid up with Him. So that God should be throughout the teacher, and man throughout

should be learning of Him." "If therefore in the manner which I have mentioned we will lay up some of our questions with GOD, we shall persevere in maintaining our faith, and continue without danger, and find all Scripture which God has given us, to be in harmony. The parables will harmonize with things spoken openly, and things openly spoken explain the parables, and in variety of statement we shall perceive within us but a multiplicity of voices, combining together to form one accordant and harmonious melody."

This passage serves very admirably to set before us the very reverent and holy manner in which the Fathers looked on this principle of interpretation: and St. Augustine may speak for another age, in thoughts very similar, and alike expressive of the general tone of feeling in the Ancient Church on this subject. "Expect not," he says, "to hear from us those things which the LORD was then unwilling to say to His disciples, for as yet they could not bear them; but rather advance in charity, which is diffused in your hearts through the HOLY SPIRIT which is given you; that, being fervent in spirit and loving spiritual things, ye may be able to discern the spiritual light and spiritual voice which men cannot bear; not by any sign appearing unto your bodily eyes, nor by any sound which is heard by bodily ears, but by the inward sight and hearing. For that is not loved which is altogether unknown. But when that is loved which is known in howsoever small a part, then by that very love itself it is effected, that it should be better and more fully known. If therefore ye advance in charity, which the HOLY SPIRIT sheds in your heart, He will teach you all truth :" " not altogether in this life," he afterwards adds, "but so far in this life as shall be a pledge of fulness hereafter." (In Joan. Evang. Tract. xcvii. vol. iii. p. 2338.) Thus, it is well known, St. Augustine and others often speak. All imply a certain reverential sobriety to be most needful in approaching God's word, lest we obtain harm instead of benefit thereby. In another passage, the same writer has occasion to condemn, like St. Irenæus, those who otherwise attempted that knowledge. "The Evangelical Sacraments," he says, "which are signified in the sayings and actions of our LORD JESUS CHRIST, are not open to all, and some by interpreting them with too little