Thus Gen. xxviii. 22. means, this place, where I have erected a pillar of stone, shall be God's house. Josh. xv. 19. Springs of water denote some portion of land, where there may be springs. Matt. ii. 11. Treasures are the cabinets or other vessels containing them.

XIII. Time is likewise put for the things which are done or happen in time, as in 1 Chron. xii. 32. John xii. 27.

XIV. In the Scriptures, things are sometimes named or described according to appearances, or to the opinion formed of them by men, and not as they are in their own nature.

Thus Hananiah, the opponent of Jeremiah, is called a prophet, not because he was truly one, but was reputed to be one, Jer. xxviii. 1. 5. 10. In Ezek. xxi. 3. the righteous mean those who had the semblance of piety, but really were not righteous. And in Luke ii. 48. Joseph is called the Father of Christ, because he was reputed so to be.

XV. Sometimes the action or affection, which is conversant about any object, or placed upon it, is put for the object itself.

Thus, the senses are put for the objects perceived by them, as hearing for doctrine or speech, in Isa. xxviii. 9. (marg. rend.) and liii. 1. (Heb.) In John xii. 38. and Rom. x. 16. the Greek word akon translated report, literally means hearing, and so it is rendered in Gal. iii, 2.5. Hearing is also put for fame or rumour in Psal. cxii. 7. (Heb.) Ezek. vii. 26. Obad. 1. Hab. iii. 2. (Heb.) Mark. i. 28. and xiii. 7, &c.

Matt. iv. 24. xiv. 1. and xxiv. 6.

The eye, in the original of Numb. xi. 7. Lev. xiii. 55. Prov. xxiii. 81. Ezek. i. 4. viii. 2. and x. 9. is put for colours which are seen

by the eye.

XVI. Sometimes the sign is put for the thing signified, as in Gen. xlix. 10. Isa. xxii. 22. Matt. x. 34.

XVII. Lastly, the names of things are often put for the things themselves, as in Psal. xx. 1. cxv. 1. Acts. ii. 21. Rom. x. 13, &c.

SECTION III. On the Interpretation of Scripture Metaphors and Allegories.

I. Nature and sources of Metaphors.

A metaphor is a trope, by which a word is diverted from its proper and genuine signification to another meaning, for the sake of comparison, or because there is some analogy between the similitude and the thing signified. Of all the figures of rhetoric, the metaphor is that which is most frequently employed, not only in the Scriptures, but likewise in every language: for, independently of the pleasure which it affords, it enriches the mind with two ideas at the same time, the truth and the similitude. To illustrate this definition : -In Deut. xxxii. 42. we read, I will make mine arrows drunk with blood, and my sword shall devour flesh. Here, the first metaphor is borrowed from excessive and intemperate drinking, to intimate the very great effusion of blood, and the exceeding greatness of the ruin and destruction which would befall the disobedient Israelites the second metaphor is drawn from the voracious appetite of an hungry beast, which in a lively manner presents to the mind the impossibility of their escaping the edge of the sword, when the wrath of God should be provoked. The foundation of them consists in a likeness or similitude between the thing from which the metaphor is drawn, and that to which it is applied. When this resemblance is exhibited in one or in a few expressions, it is termed a simple metaphor. When it is pursued with a variety of expressions, or there is a continued assemblage of metaphors, it is called an allegory. When it is couched in a short sentence, obscure and ambiguous, it is called a riddle. If it be conveyed in a short saying only, it is a proverb; and if the metaphorical representation be delivered in

the form of a history, it is a parable. When the resemblance is far-fetched, as to see a voice, (Rev. i. 12.) it is termed a catachresis. This last-mentioned species of figure, however, is of less frequent occurrence in the Bible than any of the preceding. Scripture Metaphors are variously derived from the works of nature: - from the ordinary occupations and customs of life, as well as from such arts as were at that time practised; from sacred topics, that is, the Religion of the Hebrews, and things connected with it, and also from their national History.

II. Nature of an Allegory.

The Allegory is another branch of the figurative language of Scripture; in which a foreign or distant meaning is concealed under the literal sense of the words. It differs from a metaphor, in that it is not confined to a word, but extends to a thought, or even to several thoughts. Of this species of figure Bishop Lowth has distinguished three kinds, viz.

1. The Allegory properly so called, and which he terms a continued metaphor; -2. The Parable, or similitude, which is discussed in the following section; —and, 3. The Mystical Allegory, in which a double meaning is couched under the same words, or when the same prediction, according as it is differently interpreted, relates to different events, distant in time, and distinct in their nature. This case of allegory is exclusively derived from things sacred; and, while in those other forms of allegory the exterior or ostensible imagery is fiction only, in the mystical allegory each idea is equally agreeable to truth. As the mystical and typical interpretation of Scripture is discussed in a subsequent part of this volume, we shall at present consider allegory, or continued metaphor properly and strictly so called.

III. The following rules may assist us to determine the meaning of an allegory.

1. The proper or literal meaning of the words must be ascertained, before we attempt to explain an allegory.

2. The design of the whole allegory must be investigated; and the point of comparison must not be extended to all the circumstances of an allegory.

For this purpose, the occasion that gave rise to it must be diligently examined and considered, together with historical circumstances, as well as the nature of the thing spoken of, and also the scope and context of the whole passage in which it occurs; because the scope and interpretation of an allegory are frequently pointed out by some explanation that is subjoined.

3. We must not explain one part literally, and another part figuratively.

Thus the whole of 1 Cor. iii. 9-13. is allegorical: a comparison is there instituted between the office of a teacher of religion, and that of a builder. Hence a Christian congregation is termed a building; its ministers are the architects, some of whom lay the foundation on which others build; some erect a superstructure of gold and silver; others of wood, hay, and stubble. The sense concealed under the allegory is apparent: a Christian congregation is instructed by teachers, some of whom communicate the first principles, others impart further knowledge: some deliver good and useful things (the truth), while others deliver useless things (erroneous doctrines, such as at that time prevailed in the Corinthian church.) That day (the great day of judgment) will declare what superstructure a man has raised; that is, whether what he has taught be good or bad. And as fire is the test of gold, silver, precious stones, wood, hay, stubble, so the great day will be the test of every man's work. Though the whole of this passage is obviously allegorical, yet it is understood literally by the church of Rome, who has erected upon it her doctrine of the fire of purgatory. How contrary this doctrine is to every rule of right interpretation, is too plain to require any exposition.

SECTION IV. - Interpretation of Scripture Parables.

I. Nature of a PARABLE.

The word Parable is of various import in Scripture, denoting a proverb or short saying, a thing darkly or figuratively expressed, and a similitude or comparison. Strictly speaking, a parable is a similitude taken from things natural, in order to instruct us in things spiritual. This mode of instruction is of great antiquity, and an admirable means of conveying moral lessons: "by laying hold on the imagination, parable insinuates itself into the affections; and by the intercommunication of the faculties, the understanding is made to apprehend the truth which was proposed to the fancy." In a word, this kind of instruction seizes us by surprise, and carries with it a force and conviction which are almost irresistible. It is no wonder, therefore, that parables were made the vehicle of national instruction in the most early times; that the prophets, especially Ezekiel, availed themselves of the same impressive mode of conveying instruction or reproof; and that our Lord, following the same example, also adopted it for the same important purposes.

II. For the interpretation of a parable, (to which the rules belonging to the allegory may indeed be applied,) the following hints will be found useful:

1. The first excellence of a parable is, that it turns upon an image well known and applicable to the subject, the meaning of which is clear and definite: for this circumstance will give it that perspicuity which is essential to every species of alle

gory.

How clearly this rule applies to the parables of our Lord, is cbvious to every reader of the New Testament. It may suffice to mention his parable of the Ten Virgins (Matt. xxv. 1-13', which is a plain allusion to those things which were common at the Jewish