the more our adversaries contend to the contrary, so much the more solicitously should we adhere to the received and approved canons of interpretation. Hence, whilst weighing the meaning of words, the connection of ideas, the parallelism of passages, and the like, we should by all means make use of such illustrations as can be drawn from opposite erudition of an external sort; but this should be done with caution, so as not to bestow on ques- tions of this land more labor and time than are spent on the sacred books themselves, and not to overload the minds of the students with a mass of information that will be rather a hindrance than a help.
The professor may now safely pass on to the use of Scripture in matters of theology. On this head it must be observed that, in addition to the usual reasons which make ancient writings more or less difficult to understand, there are some which are peculiar to the Bible. For the language of the Bible is employed to express, under the inspiration of the Holy Ghost, many things which are beyond the power and scope of the reason of man—that is to say, divine mysteries and all that is related to them. There is sometimes in such passages a fulness and a hidden depth of meaning which the letter hardly expresses and which the laws of interpretation hardly warrant. More- over, the literal sense itself frequently admits other senses, adapted to illustrate dogma or to confirm morality.
Wherefore, it must be recognized that the sacred writ- ings are wrapped in a certain religious obscurity, and that no one can enter into their interior without a guide;[1] God so disposing, as the holy Fathers commonly teach, in order that men may investigate them with greater ardor and earnestness, and that what is attained with difficulty may sink more deeply into the mind and heart, and, most of all, that they may understand that God has delivered the Holy Scripture to the Church, and that in
- ↑ S. Hier. ad Paulin. de studio Script, ep. liii. 4.
