Containing a general view
of the subjects treated in Holy Scripture.
The author divides his work into two parts, one relating
to the discovery, the other to the expression, of the true sense
of Scripture. He shows that to discover the meaning we must attend
both to things and to signs, as it is necessary to know what
things we ought to teach to the Christian people, and also the
signs of these things, that is, where the knowledge of these
things is to be sought. In this first book he treats of things,
which he divides into three classes,--things to be enjoyed, things
to be used, and things which use and enjoy. The only object which
ought to be enjoyed is the Triune God, who is our highest good
and our true happiness. We are prevented by our sins from enjoying
God; and that our sins might be taken away, "The Word was
made Flesh," our Lord suffered, and died, and rose again,
and ascended into heaven, taking to Himself as his bride the
Church, in which we receive remission of our sins. And if our
sins are remitted and our souls renewed by grace, we may await
with hope the resurrection of the body to eternal glory; if not,
we shall be raised to everlasting punishment. These matters relating
to faith having been expounded, the author goes on to show that
all objects, except God, are for use; for, though some of them
may be loved, yet our love is not to rest in them, but to have
reference to God. And we ourselves are not objects of enjoyment
to God: he uses us, but for our own advantage. He then goes on
to show that love--the love of God for His own sake and the love
of our neighbour for God's sake--is the fulfilment and the end
of all Scripture. After adding a few words about hope, he shows,
in conclusion, that faith, hope, and love are graces essentially
necessary for him who would understand and explain aright the
Holy Scriptures.
Having completed his exposition of things, the author now
proceeds to discuss the subject of signs. He first defines what
a sign is, and shows that there are two classes of signs, the
natural and the conventional. Of conventional signs (which are
the only class here noticed), words are the most numerous and
important, and are those with which the interpreter of Scripture
is chiefly concerned. The difficulties and obscurities of Scripture
spring chiefly from two sources, unknown and ambiguous signs.
The present book deals only with unknown signs, the ambiguities
of language being reserved for treatment in the Next
book. The
difficulty arising from ignorance of signs is to be removed by
learning the Greek and Hebrew languages, in which Scripture is
written, by comparing the various translations, and by attending
to the context. In the interpretation of figurative expressions,
knowledge of things is as necessary as knowledge of words; and
the various sciences and arts of the heathen, so far as they
are true and useful, may be turned to account in removing our
ignorance of signs, whether these be direct or figurative. Whilst
exposing the folly and futility of many heathen superstitions
and practices, the author points out how all that is sound and
useful in their science and philosophy may be turned to a Christian
use. And in conclusion, he shows the spirit in which it behoves
us to address ourselves to the study and interpretation of the
sacred books.
The author, having discussed in the preceding book the
method of dealing with unknown signs, goes on in this third book
to treat of ambiguous signs. Such signs may be either direct
or figurative. In the case of direct signs ambiguity may arise
from the punctuation, the pronunciation, or the doubtful signification
of the words, and is to be resolved by attention to the context,
a comparison of translations, or a reference to the original
tongue. In the case of figurative signs we need to guard against
two mistakes:--1. the interpreting literal expressions figuratively;
2. the interpreting figurative expressions literally. The author
lays down rules by which we may decide whether an expression
is literal or figurative; the general rule being, that whatever
can be shown to be in its literal sense inconsistent either with
purity of life or correctness of doctrine must be taken figuratively.
He then goes on to lay down rules for the interpretation of expressions
which have been proved to be figurative; the general principle
being, that no interpretation can be true which does not promote
the love of God and the love of man. The author then proceeds
to expound and illustrate the seven rules of Tichonius the Donatist,
which he commends to the attention of the student of Holy Scripture.
Passing to the second part of his work, that which treats
of expression, the author premises that it is no part of his
intention to write a treatise on the laws of rhetoric. These
can be learned elsewhere, and ought not to be neglected, being
indeed specially necessary for the Christian teacher, whom it
behoves to excel in eloquence and power of speech. After detailing
with much care and minuteness the various qualities of an orator,
he recommends the authors of the Holy Scriptures as the best
models of eloquence, far excelling all others in the combination
of eloquence with wisdom. He points out that perspicuity is the
most essential quality of style, and ought to be cultivated with
especial care by the teacher, as it is the main requisite for
instruction, although other qualities are required for delighting
and persuading the hearer. All these gifts are to be sought in
earnest prayer from God, though we are not to forget to be zealous
and diligent in study. He shows that there are three species
of style,--the subdued, the elegant, and the majestic; the first
serving for instruction, the second for praise, and the third
for exhortation: and of each of these he gives examples, selected
both from Scripture and from early teachers of the Church, Cyprian
and Ambrose. He shows that these various styles may be mingled,
and when and for what purposes they are mingled; and that they
all have the same end in view, to bring home the truth to the
hearer, so that he may understand it, hear it with gladness,
and practice it in his life. Finally, he exhorts the Christian
teacher himself, pointing out the dignity and responsibility
of the office he holds, to lead a life in harmony with his own
teaching, and to show a good example to all.
