Catholic schools. Later divines have, assuredly with a much closer approximation to critical accuracy, followed Glassius in referring all such meanings to one of the three general heads of allegory, type, or parable. To myself it appears that the question would be ridded of some encumbrances, and no injury offered to the legitimate interpretation of Scripture, by considering the former (allegory) as a generic term, equally applicable to both the latter. The type being an allegory founded on that which is real, the parable an allegory founded on that which is simply possible, or even in some cases imaginary. The illustrations usually given in systematic works of the allegory, considered as a distinct species, are very few, and those few by no means satisfactory; and the only reason for so considering it which should seem to possess even the show of authority, is that drawn from the well-known passage of St. Paul, in which the history of Sarah and Hagar is said to be allegorized (αλληγορουμενα). I can certainly however see no objection to regarding the term as used in this place ge

nerically, and the narrative itself as having the same typical and prefigurative character which has been uniformly ascribed to that of Jacob and Esau 2.

The two species of type and parable are separated by a line sufficiently marked and obvious to all; nor is there any doubt, as to the latter, of the extent to which it prevails, or the places where it may be found in the sacred volume of either covenant b.

a Thus Gen. ii. 2. compared with Hebrews iv. 2. may be explained, by regarding the sabbath as typical of the rest of the children of God, the spiritual Israel. In Ephesians chap. v. the institution of marriage is typical of the spiritual union between our Lord and his church. Psalm xix. 4. compared with Romans x. 18. and Deuteronomy xxx. 12. with Romans x. 6, 7. present certainly some difficulty; but that difficulty will not be removed by considering the 19th Psalm or the passage of Deuteronomy as allegorical. 1 Corinthians v. 7, 8. may be merely figurative language; or if leaven were symbolical of malice and unrighteousness, it might be regarded as one of the many types which made up the ceremonial law. 2 Corinthians iii. 7. 13, 14. appears equally the exposition of a type. The well-known application of the law, Thou shalt not muzzle the ox that treadeth out the corn, appears to me, I confess, like our Lord's Not a sparrow falleth to the ground, a mere argument a minori. The above are all the passages adduced as allegorical by Waterland, (Pref. to Scripture Vindicated, p. 14. note.)

b The many expositions of the parables for which we

τύπος,

The former presents more of difficulty on these points, and its investigation has given rise to much variety of opinion, and to some controversy. That wheresoever any person or thing is decidedly proposed in Scripture as the type of another, the TUTOS, σXIA TOU μEλλOVTOs, it is to be at once acknowledged as such on that authority, it has been fully conceded. But here a question immediately arises as to the real extent in each case of the typical character so established. And on this point whatsoever may have been the practice of some, it has been unquestionably the uniform advice of

have been from time to time indebted to able and pious divines, appeared to preclude all necessity of entering upon any consideration of their general character, or of the allegorical language in which they are clothed. The student perhaps will need only to be reminded, that here, as in the case of many typical images, we are rather to keep in view the general drift and scope of the apologue, than to indulge in seeking a mystical intention in every expression which occurs in its detail. Of the faulty excess on this score, many examples will be found in Keach on the Parables; a work which (like his Tropology) has been long a text-book for one class of spiritual expositors, and has been reprinted within these few years.

the most considerate and intelligent writers on scriptural interpretation, that we should abstain from, or use at least the greatest caution in, pushing the analogy beyond that point to which the authority of revelation has extended it. Thus where we find St. Paul, by a singular usage perhaps of the word TÚTOs, expressing that connection and contrast which existed between the first and the second Adam, and his illustration of the subject, amounting strictly to this, that as in (the one) Adam all die, so in (the one) Christ shall all be made alive; are we therefore authorized to pursue this same idea of relation through all the circumstances of our first parents' creation and fall? to advance, that, as Eve was drawn forth from the side of Adam, so from the wounded side of our Redeemer was drawn his mystic consort, the church of the faithful? that as Adam was made on the sixth day, and did eat the fruit at the sixth hour, so our Lord was crucified on the same day, and at the same hour? that as Adam's soul was in spiritual darkness from the sixth to the ninth hour, so the

earth was covered by the material darkness which succeeded our Lord's death, for the same space of time? That Moses, again, as being (though in an infinitely inferior sense and degree) the mediator of a covenant, and the captain and deliverer of the visible and typical Israel of God, bore a figurative and predictive relation to the eternal and heavenly captain of our salvation, the apostle plainly insinuates: but are we hence entitled to argue, that Moses was also in his birth, education, in all the general outline, in short, of his history, equally the type of Christ? are we to believe that the business of a shepherd, exercised by him previously to his important mission, prefigured the higher office of the great Shepherd of the sheep, who, until after his own mission had been fully made known and ratified to the people, did not announce himself in that character? Can we look for any confirmation of our belief

c These, with many similar examples of imaginary resemblance, will be found in Vertue's Parallels, article Adam: they are chiefly from patristical sources.

d Taylor, Christ Revealed, (Lond. 1653.) repr. Tre-vecka, 1766. chap. vii.