sign another, in order to give the greater force and vehemence to our meaning. An irony is distinguished from the real sentiments of the speaker, or writer, by the accent, the air, the extravagance of the praise, the character of the person, or the nature of the discourse. Instances of irony may be seen in 1 Kings xviii. 27, 1 Kings xxii. 15. Job xii. 2, and 1 Cor. iv. 8. Under this figure we may include the Sarcasm which may be defined to be an irony in its superlative keenness and asperity. See examples of this figure in Matt. xxvii. 29, and Mark xv. 32. 3. Hyperbole, in its representation of things, or objects, either magnifies, or diminishes them beyond or below their proper limits; it is common in all languages, and is of frequent occurrence in the Scripture. Thus, a great quantity, or number, is commonly expressed by the sand of the sea, the dust of the earth, and the stars of heaven, Gen. xiii. 16, xli. 49. Judges vii. 12. 1 Sam. xiii. 5. 1 Kings iv. 29. 2 Chron. i. 9. Jer. xv. 8. Heb. xi. 12. In like manner we meet, in Numb. xiii. 33, with smaller than grasshoppers, to denote extreme diminutiveness: 2 Sam. i. 23, swifter than eagles to intimate extreme celerity. CHAPTER III. ON THE SPIRITUAL INTERPRETATION OF SCRIPTURE. SECTION 1.-General Observations on the Spiritual or Mystical Sense of Scripture. WHERE, besides the direct or immediate signication of a passage, whether literally or figuratively expressed, there is attached to it a more remote or hidden meaning, this is termed the SPIRITUAL or mystical sense: and this sense is founded not on a transfer of words from one signification to another, but on the entire application of the matter itself to a different subject. Thus, Exod. xxx. 10, and Levit. xvi. What is here said concerning the high priest's entrance into the most holy place, on the day of atonement, we are taught by St. Paul to understand spiritually of the entrance of Jesus Christ into the presence of God, with his own blood, (Heb. ix. 7—20.) The spiritual sense of Scripture has frequently been divided into allegorical, typical, and parabolic. 1. The Allegorical Sense is, when the Holy Scriptures, besides the literal sense, signify any thing belonging to faith, or spiritual doctrine. Such is the sense which is required rightly to understand Gal. iv. 24, in our version rendered, which things are an allegory; literally, which things are allegorically spoken, or, which things are thus allegorized by me; that is, under the veil of the literal sense they further contain a spiritual or mystical sense, 2. The Typical Sense is, when, under external objects, or prophetic visions, secret things are represented, whether present or future; especially when certain transactions, recorded in the Old Testament, presignify, or shadow forth those related in the New Testament. Thus, in Psal. xcv. 11, the words, they should not enter into my rest, literally understood, signify the entrance of the Israelites into the Promised Land; but, typically, the entering into rest, and the enjoyment of heaven, through the merits and mediation of Jesus Christ, as is largely shown in the third and fourth chapters of the Epistle to the Hebrews. 3. The Parabolic Sense is, when, besides the plain and obvious meaning of the thing related, an occult or spiritual sense is intended. As this chiefly occurs in passages of a moral tendency, the parabolic has by some writers been termed the moral, or tropological sense. Of this description is the parable of the talents: the design of which is to show that the duties which men are called to perform, are suited to their situations, and the talents which they severally receive; that, whatever good a man possesses, he has received from God, as well as the ability to improve that good; and that the grace and temporal mercies of God are suited to the power which a man has of improving them. Thus, also, the injunction in Deut. xxv. 4, relative to muzzling the ox, while treading out the corn, is explained by St. Paul, with reference to the right of maintenance of ministers of the Gospel. (1 Cor. ix. 9-11.) SECTION II.-Rules for the Spiritual or Mystical Interpretation of Scripture. Some injudicious expositors having unduly preferred the spiritual, or mystical sense, to the literal sense, which is undoubtedly first in point of nature as well as in order of signification; others have been induced to conclude that no such interpretation is admissible. "A principle," however, "is not therefore to be rejected, because it has been abused since human errors can never invalidate the truth of God." The following hints will be found useful for the spiritual interpretation of Scripture. In this department of sacred literature it may be considered as an axiom, that the spiritual meaning of a passage is there only to be sought, where it is evident, from certain criteria, that such meaning was designed by the Holy Spirit. The criteria, by which to ascertain whether there is a latent spiritual meaning in any passage of Scripture, are two-fold either they are seated in the text itself, or they are to be found in some other passages. 1. Where these criteria are seated in the text, vestiges of a spiritual meaning are discernible, when the things, which are affirmed concerning the person or thing immediately treated of, are so august and illustrious that they cannot in any way be applied to it, in the fullest sense of the words. The writings of the prophets, especially those of Isaiah, abound with instances of this kind. Thus, in the 14th, 40th, 41st, and 49th chapters of that evangelical prophet, the return of the Jews from the Babylonish captivity is announced in the most lofty and magnificent terms. If we compare this description with the accounts actually given of their return to Palestine by Ezra and Nehemiah, we shall not find any thing corresponding with the events so long and so beautifully predicted by Isaiah. In this description, therefore, of their deliverance from captivity, we must look beyond it to that infinitely higher deliverance, which, in the fulness of time, was accomplished by Jesus Christ. 2. Where the spiritual meaning of a text is latent, the Holy Spirit (under whose direction the sacred penman wrote) sometimes clearly and expressly asserts, that one thing or person was divinely constituted or appointed to be a figure or symbol of another thing or person: in which case the indisputable testimony of eternal truth removes and cuts off every ground of doubt and uncertainty. For instance, if we compare Psalm cx. 4, with Heb. vii. 1, we shall find that Melchisedec was a type of Messiah, the great high priest and king. So Hagar and Sarah were types of the Jewish and Christian Churches. (Gal. iv. 22-24.) 3. Sometimes, however, the mystical sense is intimated by the Holy Spirit in a more obscure manner: and, without excluding the practice of sober and pious meditation, we are led by various intimations (which require very diligent observation and study) to the knowledge of the spiritual or mystical meaning. This chiefly occurs in the following cases: 1. When the antitype is proposed under figurative names taken from the Old Testament. Thus, in 1 Cor. v. 7, Christ is called the paschal lamb;-in 1 Cor. xv. 45, he is called the last Adam; the first Adam, therefore, was in some respect a type or figure of Christ, [ii] When, by a manifest allusion of words and phrases, the inspired writers refer one thing to another. Thus, from Isa, ix, 4, which alludes to the victory obtained by Gideon (Judges vii. 22,) we learn that this represents the victory which Christ should obtain by the preaching of the Gospel, as Vitringa has largely shown on this passage. So, when St. Paul is arguing against the Jews from the types of Sarah, Hagar, Melchisedec, &c. he supposes that in these persons there were some things in which Christ and his church were delineated, and that these things were admitted by his opponents: otherwise, his arguments would be inconclusive. SECTION III.-On the interpretation of Types. I. NATURE of a TYPE, and its different species. notes a rough draught, or less accurate model, from which a more perfect image is made: but, in the sacred or theological sense of the term, a type may be defined to be a symbol of something future and distant, or an example prepared and evidently designed by God to prefigure that future thing. What is thus prefigured is called the antitype. In the examination of the sacred writings three species of types present themselves to our notice, viz.: 1. Legal Types, or those contained in the Mosaic law. On comparing the history and economy of Moses with the whole of the New Testament, it evidently appears, that the ritual law was typical of the Messiah and of Gospel blessings: and this point has been clearly established by the great apostle of the Gentiles, in his Epistle to the Hebrews. 2. Prophetical Types are those by which the divinely inspired prophets prefigured or signified things either present or future, by means of external symbols. Of this description is the prophet Isaiah's going naked (that is, without his prophetic garment,) and barefoot, (Isa. xx. 2,) to prefigure the fatal destruction of the Egyptians and Ethiopians. 3. Historical Types are the characters, actions, and fortunes of some eminent persons recorded in the Old Testament, so ordered by Divine Providence as to be exact prefigurations of the characters, actions, and fortunes of future persons who should arise under the Gospel dispensation. Great caution is necessary in the interpretation of types; for unless we have the authority of the sacred writers themselves for it, we cannot conclude with certainty that this or that person or thing, which is mentioned in the Old Testament, is a type of Christ on account of the resemblance which we may perceive between them: but we may admit it as probable. II. Hints for the interpretation of Types. 1. There must be a fit application of the Type to the Antitype This canon is of great importance: and inattention to it has led fanciful expositors into the most unfounded interpretations of holy writ. In further illustration of this rule, it may be remarked, [i.] The type itself must, in the first instance, be explained according to its literal sense; and if any part of it appear to be obscure, such obscurity must be removed: as in the history of Jonah, who was swallowed by a great fish, and cast ashore on the third day. [il.] The analogy between the thing prefiguring, and the thing prefigured must be soberly shown in all its parts. 2. There is often more in the type than in the antitype. God designed one person or thing in the Old Testament to be a type or shadow of things to come, not in all things, but only in respect to some particular thing, or things; hence we find many things in the type, that are inapplicable to the antitype. The use of this canon is shown in the epistle to the Hebrews, in which the ritual and sacrifices of the Old Testament are fairly accommodated to Jesus Christ, the antitype, although there are many things in that priesthood which do not accord. Thus the priest was to offer sacrifice for his own sins, (Heb. v. 3) which is in no respect applicable to Christ. (Heb. vii. 27.) 3. Frequently there is more in the antitype than in the type. The reason of this canon is the same as that of the preceding rule: for, as no single type can express the life and particular actions of Christ, there is necessarily more in the antitype than can be found in the type itself; so that one type must signify one thing, and another type another thing. 4. In types and antitypes, an enallage or change sometimes takes place; as when the thing prefigured assumes the name of the type or figure; and, on the contrary, when the type of the thing represented assumes the name of the antitype. Of the first kind of enallage we have examples in Ezek. xxxiv. 23, xxxvii. 24, 25, and Hos, iii. 5; in which descriptions of Messiah's kingdom he is styled David; because as he was prefigured by David in many respects, so he was to descend from him. Of the second kind of enallage we have instances:-1. Prophetical Types, in which the name of a person or thing, properly agreeing with the antitype, and for which the type was proposed, is given to any one. as in Isa. vii. 3, and viii. 1-3. 2. In Historical Types; as, when hanging was called in the Old Testament the curse of the Lord, because it was made a type of Christ, who was made a curse for our sins, as St. Paul argues in Gal, iii. 13. 5 That we may not fall into extremes in the interpretation of types, we must, in every instance, proceed cautiously, "with fear and trembling," lest we imagine mysteries to exist where none were ever intended. No mystical or typical sense, therefore, ought to be put upon a plain passage of Scripture, the meaning of which is obvious and natural; unless it be evident from some other part of Scripture that the place is to be understood in a double sense. When St. Paul says, (Gal. iii. 24. Col. ii. 17,) that the law was a schoolmaster to bring men to Christ, and a shadow of things to come, we must instantly acknowledge that the ceremonial law in general, was a type of the mysteries of the Gospel. CHAPTER IV. ON THE INTERPRETATION OF SCRIPTURE PROPHECIES. PROPHECY, or the prediction of future events, is justly considered as the highest evidence that can be given of |