marriages in those days. In like manner, the parables of the lamp (Luke viii. 16.), of the sower and the seed, of the tares, of the mustard seed, of the leaven, of the net cast into the sea, all of which are related in Matt. xiii. as well as of the householder that planted a vineyard, and let it out to husbandmen (Matt. xxi. 83.), are all representations of usual and common occurrences, and such as the generality of our Saviour's hearers were daily conversant with, and they were therefore selected by him as being the most interesting and affecting.

2. Further, the image must be not only apt and familiar, but must also be elegant and beautiful in itself; and all its parts must be perspicuous and pertinent; since it is the purpose of a parable, and especially of a poetic parable, not only to explain more perfectly some proposition, but frequently to give it animation and splendour.

Of all these excellencies there cannot be more perfect examples than the parables which have just been specified to which we may add the well known parables of Jotham (Judges ix. 7-15.), of Nathan (2 Sam. xii. 1—4.) ; and of the woman of Tekoah. (2 Sam. xiv. 4—7.)

3. As every parable has two senses, the LITERAL or external, and the MYSTICAL or internal sense, the literal sense must be first explained, in order that the correspondence between it and the mystical sense may be the more readily perceived. And wherever words seem to be capable of different senses, particularly in the parables of Jesus Christ, we may with certainty conclude that to be the true sense which lies most level to the apprehensions of those to whom the parable was delivered.

4. It is not necessary in the interpretation of parables, that we should anxiously insist upon every single word; nor ought we to expect too curious an adaptation or accommodation of it in every part to the spiritual meaning inculcated by it; for many circumstances are introduced into parables which are merely ornamental, and designed to make the similitude more pleasing and interesting.

Inattention to this obvious rule has led many expositors into the most fanciful explanations: resemblances have been accumulated,

which are for the most part futile, or at best of little use, and manifestly not included in the scope of the parable. In the application of this rule, the two following points are to be considered, viz.

(1.) Persons are not to be compared with persons, but things with things; part is not to be compared with part, but the whole of the parable with itself. Thus, the similitude in Matt. xiii. 24, 25. is, not with the men there mentioned, but with the seed and the pearl: and the construction is to be the same as in verses 31. and 33. where the progress of the Gospel is compared to the grain of mustard seed, and to leaven.

(2.) In parables it is not necessary that all the actions of men, mentioned in them, should be just actions, that is to say, morally just and honest: for instance, the unjust steward (Luke xvi. 1—8.) is not proposed either to justify his dishonesty, or as an example to us in cheating his lord (for that is merely ornamental, and introduced to fill up the story); but as an example of his care and prudence in providing for the future.

SECTION V..

On Scripture Proverbs.

I. Nature of PROVERBS.

Proverbs are concise and sententious common sayings, founded on a close observance of men and manners. They were greatly in use among the inhabitants of Palestine in common with other oriental nations : and the teachers of mankind who had recourse to this mode of instruction, in order to render it the more agreeable, added to their precepts the graces of harmony; and decorated them with metaphors, comparisons, allusions, and other elegant embellishments of style.

II. Different Kinds of Proverbs.

Proverbs are divided into two classes, viz. 1. Entire Sentences; and 2. Proverbial Phrases, which by common usage are admitted into a sentence.

1. Examples of Entire Proverbial Sentences occur in Gen. x. 9. and xxii. 14. 1 Sam. 1. 12. and xxiv. 13. 2 Sam. v. 8. and xx. 18. Ezek. xvi. 44. and xviii. 2. Luke iv. 23. John iv. 37. and

2 Pet. ii. 22. ; in which passages the inspired writers expressly state the sentences to have passed into proverbs.

2. Examples of Proverbial Phrases, which indeed cannot be correctly termed proverbs, but which have acquired their form and use, are to be found in Deut. xxv. 4. 1 Kings xx. 11. 2 Chron. xxv. 9. Job vi. 5. xiv. 19. and xxviii. 18. Psal, xlii. 7. and lxii. 9. The Book of Proverbs likewise contains many similar sentences; examples of which may also be seen in the Book of Ecclesiastes, in some of the Prophets, as well as in the New Testament.

III. Interpretation of the Proverbs in the New Testament.

The Proverbs occurring in the New Testament are to be explained, partly by the aid of similar passages from the Old Testament, and partly from the antient writings of the Jews; whence it appears how much they were in use among that people, and that they were applied by Christ and his apostles, agreeably to common usage.

SECTION VI.-Concluding Observations on the Figurative Language of Scripture.

Besides the figures discussed in the preceding sections, there are many others dispersed throughout the sacred Scriptures, the infinite superiority of which over all uninspired compositions they admirably elucidate. Two or three of these, from their importance and frequent occurrence, claim to be noticed in this place.

1. A Synecdoche is a trope in which, 1. The whole is put for a part; 2. A part is put for the whole; 3. A certain number for an uncertain one; 4. A general name for a particular one; and, 5. Special words for general ones.

[i.] The whole is sometimes put for a part:

As, the world for the Roman empire, which was but a small though very remarkable part of the world, in Acts xxiv. 5. and Rev. iii. 10. The world for the earth, which is a part of it, 2 Pet. iii. 6. Rom. i. 8.

[ii.] Sometimes the part is put for the whole.

Thus in Gen. i. 5. 8. 13. 19. 23. 31. the evening and morning, being the principal parts of the day, are put for the entire day. So the soul comprehends the entire man, Acts xxvii. 37. Tree in Gen. iii. 8. is in the original put for trees; and man, in Gen. xlix. 6. for

men.

[iii.] A certain number for an uncertain number, as twice for several times, in Psal. lxii. 11. Ten for many, in Gen. xxxi. 7.; and seven for an indefinite number, in Gen. iv. 15. and very many other passages of Scripture.

[iv.] A general name is put for a particular one.

As in Mark xvi. 15. where every creature means all mankind; as flesh also does in Gen. vi. 12. Psal. cxlv. 21. Isa. xl. 5, 6. lxvi. 23. Matt. xxiv. 22. Luke iii. 6. and Rom. iii. 20.

[v.] Sometimes special words or particular names are put for such as are general:

Thus, father is put for any ancestor in Psal. xxii. 4.; father, for grandfather, in 2 Sam. ix. 7. and Dan. v. 11. 18.; father and mo. ther for all superiors in Exod xx. 12.

2. An Irony is a figure, in which we speak one thing and design another, in order to give the greater force and vehemence to our meaning. An irony is distinguished from the real sentiments of the speaker or writer, by the accent, the air, the extravagance of the praise, the character of the person, or the nature of the discourse.

Instances of irony may be seen in 1 Kings xviii. 27. xxii. 15. Job xii. 2. and 1 Cor. iv. 8.

1 Kings

Under this figure we may include the Sarcasm, which may be defined to be an irony in its superlative keenness and asperity. See examples of this figure in Matt. xxvii. 29. and Mark xv. 32.

3. Hyperbole, in its representation of things or objects, either magnifies or diminishes them beyond or below their proper limits: it is common in all languages, and is of frequent occurrence in the Scripture.

Thus, a great quantity or number is commonly expressed by the sand of the sea, the dust of the earth, and the stars of heaven, Gen. xiii. 16. xli. 49. Judges vii. 12. 1 Sam. xiii. 5. 1 Kings iv. 29. 2 Chron. i. 9. Jer. xv. 8. Heb. xi. 12. In like manner we meet, in Numb. xiii. 33. with smaller than grasshoppers, to denote extreme diminutiveness: 2 Sam. i. 23. swifter than eagles, to intimate extreme celerity.

CHAPTER III.

ON THE SPIRITUAL INTERPRETATION OF SCRIPTURE.

SECTION I. General Observations on the Spiritual or Mystical Sense of Scripture.

WHERE, besides the direct or immediate signification of a passage, whether literally or figuratively expressed, there is attached to it a more remote or hidden meaning, this is termed the SPIRITUAL or mystical sense: and this sense is founded not on a transfer of words from one signification to another, but on the entire application of the matter itself to a different subject. Thus,

Exod. xxx. 10. and Levit. xvi.—What is here said concerning the high priest's entrance into the most holy place on the day of atonement, we are taught by St. Paul to understand spiritually of the entrance of Jesus Christ into the presence of God, with his own blood. (Heb. ix. 7—20.)

The spiritual sense of Scripture has frequently been divided into allegorical, typical, and parabolic.

1. The Allegorical Sense is, when the Holy Scriptures, besides the literal sense, signify any thing belonging to faith or spiritual doctrine.

Such is the sense, which is required rightly to understand Gal. iv. 24. in our version rendered, which things are an allegory; literally which things are allegorically spoken, or, which things are thus allegorized by me; that is, under the veil of the literal sense they further contain a spiritual or mystical sense.

2. The Typical Sense is, when, under external objects or prophetic visions, secret things are represented, whether present or future; especially when certain transactions, recorded in the Old Testament, presignify or shadow forth those related in the New Testament.