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

diligence, and too little soberness, obtain oftentimes destruction instead of safety, and error instead of the knowledge of truth." (Lib. de Div. Quæst. lxxxiii. vol. vi. p. 80.) In another place St. Augustine speaks to the same effect. "By many," he says, "and manifold obscurities and ambiguities are they deceived who read carelessly, conceiving one thing for another; but in some places they find not enough even to suggest false surmises: so obscurely do some things envelope themselves in thickest darkness. All of which, I doubt not, is a Divine provision, in order to subdue pride by labour, and to recall the intellect from its fastidiousness, to which those things generally appear mean which are easily investigated." (De Doct. Chris. lib. ii. vol. iii. p. 49.) And again, "Now no one doubts that both objects become known to us with greater delight by means of similitudes, and things that are sought for with some difficulty are discovered with more pleasure. Magnificently therefore, and healthfully for us hath the HOLY SPIRIT SO adapted the sacred Scriptures, as to satisfy our hunger by passages more manifest, and by those that are more obscure to prevent fastidiousness. For generally out of those obscurities nothing is elicited, but is elsewhere more plainly spoken."

10. Reserve in revelation not confined to God's Word.

But the principle upon which ancient writers explain Scripture they do not apply to that alone, but to all the ways of GOD, and frequently connect this also with our LORD's conduct. It is not Holy Writ only with them, but the visible creation also, and natural providence, and sacramental mysteries, which are the veils of Divinity, through which and by which the ALMIGHTY speaks darkly to His creatures, concealing or disclosing Himself as they are found worthy. The words, by which they speak of these, might be applied also to what has been stated of our SAVIOUR'S Conduct when manifested in the flesh.

Thus Chrysostom, in speaking of the Christian mysteries, applies to them words which he might at another time use of Holy Scripture, or of our LORD as seen through the veil of the flesh,

in which alone He can be discerned by a purified sense enlightened from above.

"I hear," he says, "of the body of CHRIST, the unbeliever understands this in one way, and I in another. He knows not what he sees, as children when they see a book and cannot read. He who can read will find laid up in the letters a great power, whole lives and histories. He who cannot will take it to be paper and ink. He who can read will hear a voice, and will converse with one at a distance, and again by means of letters, will speak to whom he wishes. So it is with the mysteries, the unbelieving in hearing hear not; but the believers, by the experience which they derive from the HOLY SPIRIT, see the power laid up and contained in them."

The illustration which Chrysostom here makes use of is not unlike an expression of Origen's, who, in reply to Celsus, who says that he knew the Christian Religion, observes, as well might a person conversant with the common people of Egypt, and who knew the hieroglyphical figures, say he understood the wisdom of the Egyptians.

And it may bring the analogy more closely home to us to observe, that these Catholic writers, in thus speaking, will often introduce the very expression of it being our LORD Himself who is thus manifesting Himself therein to the eye of faith; or veiling His glories from us, and withdrawing Himself from the multitude, or the thoughtless and indifferent inquirer. "Is it not the case," says St. Ambrose (on Psalm 118. tom. i. p. 1035), "that when we think over a passage in Scripture, in vain endeavouring to find some explanation for it, while we are doubting and seeking, suddenly the most exalted doctrines seem to rise, as it were, over the mountains before us, then over the hills He (i. e. CHRIST) appears unto us, and enlightens our minds, and pours into our understanding the knowledge of that which it had appeared difficult to comprehend. Therefore the WORD which was absent now becomes present in our minds. And again, when any thing appears to us rather obscure, the WORD is, as it were, withdrawn, and we long and look. for His return, as of one gone away." In like manner does

Augustine speak of the same great and all-extensive principle under a new analogy, that of the visible creation. Here also is it considered that we have "the presence of a GOD who hideth Himself," and indications that He is desirous to disclose Himself through that language, as far as we are able to bear it; in the same manner, as through the letter of the written Scriptures we behold Him as it were through a veil. "For we behold," He says, "the ample fabric of the universe containing the earth and heavens, and all things that are therein and from the greatness and beauty of this fabric the inestimable greatness and beauty of the Framer Himself, whom, although as yet we know not, yet even now we love. For inasmuch as we cannot now behold Him by the purity of our hearts, He hath not ceased to set before our eyes His works, that seeing what we can, we may love and may be thought worthy for that love itself at some time to behold that which we see not. But in all things that He hath spoken unto us (in His written Word) we must seek for the spiritual meaning, to ascertain which your desires in the name of CHRIST will assist us. By which, as by invisible hands, ye knock at the invisible gate, that invisibly it may open to us, and ye invisibly may enter in, and invisibly be healed." (Psalm 103. Enarratio.)

St. Cyril of Jerusalem carries on the same principle beyond the bounds of the visible creation, saying, that in the invisible world also the Godhead is withdrawn from sight, excepting so far as the Son may reveal; in a very beautiful and sublime passage1,

are,

1 Catechesis, p. 48. Cat. vi. His words preceding the passage here inserted "But some one will say, if the nature of GOD cannot be comprehended, why say so much of these things? Shall I not therefore, because I cannot draw up a whole stream, take in measure what is good for me? Because my eyes are not capable of containing the whole sun, shall I not behold as far as is needful for me? Were I to enter into a large garden, because I cannot eat of all the fruits, shall I come away hungry? I praise and glorify Him that made me, for it is His command, that 'every thing which hath breath shall praise the LORD.' I do not now undertake to speak His praise; but were I to do it, I know I should fall short of His merits: but I think it the work of piety to attempt to do what I can. And the LORD JESUS comforteth my infirmity by saying, No one hath seen GOD at any time for although it be written that the

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He intimates that not only to different states of men, in exact proportion to a certain capability of receiving it, but to all created beings and the angels of Heaven, the Son reveals the FATHER Ka Ekarros Xwpet. He says that, “ although it be writ ten that the angels behold the face of my FATHER which is in heaven, yet even they see Him not as He is God, but only so far as they are capable of beholding Him. For JESUS Himself hath told us, 'No one hath seen the FATHER, but He who is of GOD, He hath seen the FATHER.' Angels therefore behold, as far as they can, and thrones and dominions more than they; yet see not all His Majesty; they see as far as they are able to do, and as far as for them is needful. Together with the Son the Hour GHost seeth also, for He searcheth and knoweth all things, even the deep things of GOD.' So that as the Son, so the HOLY SPIRIT also knoweth the FATHER. For no one knoweth the FATHER but the Son, and he to whom the Son shall have revealed Him. He seeth as is meet, and revealeth together with the SPIRIT and through the SPIRIT, according as each can contain GOD."

So variously and extensively, in senses so vast and sublime, do the Fathers acknowledge all the principles that we maintain, of the law by which GoD imparts the knowledge of Himself.

11. Origen's mode of considering the subject, as moral, not intellectual.

If again we come to Origen, who dwells so much on the latent senses of Scripture, we shall find that he speaks of them as means which he considers that God has of trying and teaching us, by a sort of reserve and gradual disclosure. This he takes for granted in all his commentaries: his common allusion is of higher meanings being revealed unto the perfect: the Bible is, with him, the field in which the unsearchable riches which are in CHRIST are

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angels," &c. In another place, the same writer says (Catechesis ix.75.) " that from His great love to man, GOD hath set the heavens around Him as a covering, that we may not see Him and die. For it is written, (Exod. xxxiii. 20.) No man shall see my face and live."