the hidden treasure: its Divine precepts are the goodly pearls, but there is one of great price, and this is the secret knowledge of CHRIST. It is like an instrument in which the music is asleep, until it is brought out by a skilful hand, such as that of the Psalmist of Israel, when all Scripture is found in perfect harmony, at the sound of which the evil spirit flies: thus he speaks in his Commentaries. But we should do him injustice to suppose that he would consider Scripture, on that account, a sealed book to those unlearned in the school of CHRIST. In his letter to Gregory, he says, "that the chief means to enter into the secret sense of Scripture is to knock at the door by prayer." In another place, (in the Philocalia) he exhorts those who find difficulties in Scripture, not to despair or be weary in reading. "For," he says, as incantations have a certain natural power, so that he that understands them not yet derives something from them, according to the character of the sounds, whether it be to his hurt, or the healing of his body or soul; so let him understand that more powerful than any incantations are the words of Divine Scripture 1."

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With observations of this kind respecting the secret sense of Scripture, he blends in other places some references to our LORD's own teaching. Thus, in another place, speaking of the depth of wisdom contained in St. Paul's teaching, he says, " I will say nothing at present on all those things which throughout

1 The passage thus proceeds: "For there are certain faculties of which the better part are sustained by these incantations as it were, from having within them some natural affinity: and though we do not seem to understand, yet these capabilities of good within are somehow strengthened thereby, and co-operate towards bettering our life." Afterwards, by another simile, he urges the same, we may be assured that we often derive benefit when we are not aware of it (i. e. in reading the Bible), as if we were recommended to take some particular kind of food for bad eyes, and yet while taking it we do not perceive any improvement in our sight; but after two or three days the same food being distributed through our constitution, may afford us sensible experience of the benefit. So also be assured, with regard to the Divine Scriptures, that the mind is profited although the understanding doth not perceive the fruit from the bare reading. There are powers within, which are as it were charmed thereby, what is good is strengthened, and evil weakened and destroyed." (Philoc. p. 40.)

the Gospels are worthy of observation. Each of these passages contains much wisdom, such as is difficult of comprehension, not only to the multitude, but also to some persons of understanding, on account of the very profound meaning of the parables, which JESUS spake to those who were without: keeping the clear exposition of them for those who were more advanced in spiritual discernment, and who came to Him privately in the house. He who has perceived it, cannot but be full of admiration at the import of those expressions by which some are called those without, and others, those in the house. And again, who would not be astonished at the frequent transitions of JESUS, if he be able to follow them? how for certain discourses or actions, or in order to His own transfiguration, He went up into a mountain. And how below He healed the sick, and such as were not able to ascend to where His disciples were'." (Contra Celsum, 1. iii. p. 122.)

And in another place, (p. 139,) where he is speaking to the same effect, viz. that JESUS explained all things privately to His disciples, such as He deemed more worthy than others of Heavenly wisdom, he remarks that " Paul, in the account of gifts which are bestowed of God, puts wisdom in the first place, and knowledge the next in order, and faith in the third and lower place." (1 Cor. xii. 13.) This principle, indeed, thoroughly imbues all the works of this great writer. Whatever may have been his errors, and however rash some of his speculations, yet one cannot but be impressed at the deep and broad views which he discloses to us in Scripture, although they may be such as it is beyond man to follow, and he may have erred in attempting it. Still, though we may not on some occasions approve of them in the particular, yet he leaves a general sacred impression that in Scripture we are treading on holy ground.

From his very remarkable depth of thought and extensive insight into the wonders of nature and Revelation, he seems to have arrived at a sense of human ignorance. With the same vast and comprehensive view of the ways of Providence with our own great Butler, and a similar devotional piety, he seems to

1 Referred to in Part I. p. 9, note.

have wanted his practical sense and sobriety of judgment, and by a keen imagination to have been tempted to venture on those depths, which perhaps neither man nor angel is permitted to explore yet, perhaps there is no writer who more constantly reminds us of the incompetency of the natural man to understand the mysteries of GOD. Thus, to use his own words, he says in his work against Celsus, (lib. vi. 17,) "In the 17th Psalm it is said of God, after the Hebrew manner of speaking, that' He hath made darkness His secret place,' to signify how unknown are worthy conceptions of GOD, who hath concealed Himself as it were in darkness, from those who are unable to bear the brightness of His knowledge, nor able to behold Him. Partly on account of the impurity of men's minds who are encompassed with infirmity, and partly from a natural incapability of understanding GOD. And to signify how few among mankind are found capable of the knowledge of GOD, Moses is described to have entered into the darkness in which GOD was. And again, Moses also shall approach unto GOD, and the rest shall not approach. And the Prophet, that he might set forth how deep are the doctrines which are concerning GOD, and which cannot be penetrated by them who have not that SPIRIT of GOD, which searcheth all things, even the deep things of God, hath spoken of His being covered with the deep like as with a garment.' And moreover, our SAVIOUR and LORD, the WORD of GOD, hath signified the greatness of the knowledge of the FATHER, that first of all it is worthily apprehended by Himself alone: secondly, by those whom the WORD shall illuminate with His guidance: when He says, 'No one knoweth the FATHER, but the Son, and he to whom the SoN shall reveal Him.' He it is that dispelleth the darkness which the FATHER hath made His hiding place."

The same extraordinary writer in another passage opens a very sublime and valuable sentiment, by introducing the analogy of God's natural Providence to explain this law of the Scriptures, which so often wraps up mysterious wisdom in difficulties of thought or expression. [In the Philocalia, p. 5.]

"If," says he, speaking of the earnest and antentive reading of Scripture, if, in particular places, to the unlearned there may

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occur sentiments which do not seem to surpass the wisdom of man, this is nothing to be wondered at: for thus in the works of that Providence which embraces all the world, some things appear more evidently the works of Divine superintendence, but in others this forethought is so concealed, as to afford occasion for unbelief in that God who governs all things by an unspeakable contrivance and power. For the hand and design of an alldisposing Governor is not so apparent in things on the earth, as it is in the sun, and the moon, and the stars. And it is not so manifest in human contingencies, as it is in the souls and bodies of living creatures; the object and design being strongly discernible to those who trace these things, concerning the impulses, instincts, and natures of animals, and the structure of their bodies. But, as in the case of those who have once rightly perceived this Providence, their faith in that Providence is not lessened on account of things which they understand not; so neither should the just sense of that Divinity, which extends throughout the whole of Scripture, suffer any diminution in our regard, on account of our not being able, from our own weakness, to perceive the hidden lustre of its doctrines in some particular passages, where it is concealed by homely and despised phrase."

12. The subject discussed at length by St. Clement of Alexandria.

Nothing has been yet said of Clement of Alexandria, and indeed little of the Alexandrian school, as the object has been rather to show the general consent of the Fathers than to bring forward the agreement of any one in particular with ourselves. Nor, indeed, was the writer at all aware till he had fully drawn out this subject himself, and finished the Scripture proof, that St. Clement of Alexandria, had philosophically discussed the same at great length in the 5th and 6th books of his Stromata. He alludes to it as the Scriptural mode of instruction throughout, and maintains, by many curious instances, that this reserve in communicating moral and religious truth was observed by all the heathen philosophers. He speaks of sacred knowledge

progressively disclosing itself in this manner.

"The violent," he

says, "take the kingdom by force, offering violence not in contentious disputations, but by the persevering power of an upright life, and prayers' without ceasing,' having worn out the stains of their former sins. To him," he says, "who walks according to the word, the first step towards discipline is the perception of his own ignorance. One who hath been ignorant, hath sought, and seeking, hath found the teacher; having found, he hath believed; and believing, hath hoped; and hoping in Him he loves Him; and loving, becomes assimilated to the object of his love; labouring to become that which he first hath loved."

In the same book (v. p. 555,) he says, that "as the generality of people are not taken by the intrinsic lustre of wisdom and justice, nor value them according to truth, but to some accidental pleasure they may derive;" "therefore by some mode of concealment, truly divine and needful for us, the purely sacred Word is laid up in the secret shrine of truth. Such the Egyptians indicated by the adyta, and the Hebrews signified by the veil, which they alone might enter into who were consecrated to God, who were to have their hearts circumcised from other affections on account of the love of GOD alone."

He then shows, in numerous instances, how at all times the truth had been concealed, by enigmas, by signs and symbols, by allegories and metaphors, by dubious oracles, and to all this he applies the words of Isaiah (ch. xlv), “I will give thee the treasures of darkness, and hidden riches of secret places, that they may know that I am the LORD;" after showing many instances in which he thinks there was secret knowledge in the laws of the Old Testament, he shows it was so in the hieroglyphics of Egypt, in many expressions of Plato, in the Pythagorean mysteries, in the Platonic and Epicurean secrets, (p. 575,) in the esoteric and exoteric doctrines of Aristotle, in the fictions of ancient poets. He says that the philosophers tried the sincerity of their hearers in their lives before they communicated divine knowledge to them. And besides, he says that, "through some sort of a veil truth itself appears greater and more venerable, like fruits which shine through water, and forms which are