paring their nails-i.e. stripping them of their heathen character, and subjecting them to the Gospel and to Christian truth, "separare pretiosum a vili." Thus we should separate Cæsar's valour from his ambition; Alexander's greatness from his pride; Lucretia's chastity from her self-murder. But if you come to the poets' mythological fables, I say, let us have none of those, unless indeed, they be used with the utmost circumspection, and as antidotes. Some poetry is useful, and the Fathers occasionally used it. Even S. Bernard did so, and S. Paul himself quoted Aratus and Menander. But as to mythology, I do not find it in the Fathers' sermons, except in one of S. Ambrose, where he alludes to Ulysses and the sirens. And so I say, let us have none of this, or so little as to come to the same thing. We must not try to put Dagon into the Ark of the Covenant.

Natural history is very different. God made the world, and every part thereof speaks of His praise and glory. It is a book full of His Word, but in a language which not every one can understand. Those who have learnt to read it in meditation, may well use it. This is what S. Anthony did, who had no other library. And S. Paul says, "The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made." And David, "The Heavens declare the glory of God."

In truth,

nature is a book full of similes, "a minori ad majus." The Fathers use it liberally, and so does Holy Scripture: "Go to the ant, thou sluggard;" "As a hen gathereth her chickens ; " "Like as the hart desireth the water brooks; "3 "The daughter of My people is become cruel, like the ostriches in the desert; "Consider the lilies, how they grow;"s and numberless other instances.

Clear interpretation of Holy Scripture is important. This is the foundation of our spiritual edifice, and what gives authority to our preaching. "Thus hath the Lord said unto me," such was the mission of the prophets; and our Lord Himself said, "My doctrine. is not Mine, but His that sent Me." Exposition should be as simple and clear as is possible. There is not much poetry, but plenty of good sense, in some old lines which say,

"Litera facta docet ; quid credas, allegoria;

Quid speres, anagogia; quid agas, tropologia."8

As to the literal sense of Holy Scripture, that should be studied in the doctors of the Church; but the preacher must know how to give due weight to the words, their special meaning, and emphasis. For in

6 Is. xxi. 6.

Prov. vi. 6. 2 Matt. xxiii. 37. 3 Ps. xlii. I. 4 Lam. iv. 3. 5 Luke, xii. 27. 7 John, vii. 16. 8"The letter teaches facts; the allegory what we are to believe; the moral what we are to do; and the anagogia what we are to hope."

I

stance: Yesterday as I was explaining the words, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind," I remembered what S. Bernard says, "with all thy heart"i.e. courageously, fervently, because the heart is the seat of courage; "with all thy soul"-i.e. affectionately, because the soul is the source of feeling and affection; "with all thy mind "-i.e. spiritually, and with judgment, because the mind is the superior and spiritual part, to which appertains discernment, and that "zeal of God" which is " according to knowledge." Again the word diligere3 should have due weight, because it is derived from eligo, and implies that our heart, soul, and mind should choose and prefer God above all things, which is the true "love of appreciation" spoken of by theologians.

Where there is a difference of opinion among the Fathers and Doctors, it is well not to allude to such opinions as are erroneous, for we do not go into the pulpit in order to controvert such men, or to dwell upon their mistakes; but we may fairly produce different interpretations, giving each its turn. Thus, last Lent I gave six patristic interpretations of the words, "We are unprofitable servants ;" and again of "It is not mine Matt. xxii. 37.

2 Rom. x. 2.

3 In the Vulgate the words are, "Diliges Dominum Deum tuum ex toto corde," &c.

4 Luke, xvii. 10.

to give ; " each of which was most profitable; but if I am not mistaken, I withheld S. Hilary's interpretation. or ought to have done so), for it is very improbable." With respect to the allegorical meaning, the preacher must give heed-1. Not to force it, and seek allegory in everything, but to let it come naturally forth, as S. Paul does in the Romans, comparing Esau and Jacob to the Jews and Gentiles; or likening the Church to Sion and Jerusalem. 2. Unless it is very obvious that the type was designed, it is better only to use it as a comparison. For instance, some writers interpret the juniper tree under which Elijah slept as meaning the Cross. I should prefer saying, that as Elijah fell asleep beneath the shadow of the juniper tree, so ought we to rest in holy meditation beneath the Cross of Christ. I would rather compare the two things than affirm positively that one meant the other. 3. If spun out over much, such allegorical meanings lose their grace, and become affected. It is needful too that the application be clearly and carefully made. The same rules apply to the anagogic and tropologic meaning; of which the first applies the facts of Holy Scripture to the things of the next world; the last to those of the

1 Matt. xx. 23.

2 Mgr. de Bourges had assisted at the Bishop of Geneva's Lent station at Dijon.

conscience and soul. To illustrate all four meanings, take the words, "Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall serve the younger." These are to be literally understood of Esau and Jacob that is, the Idumeans and the Israelites-of whom the younger, Israel, became greater than the elder branch, the Idumeans. Allegorically, Esau represents the Jewish people, who were first to know the way of salvation, which was "first preached to the Jews." Jacob is a figure of the Gentiles, who, though the younger, overtook the Jews. Anagogically, Esau represents the body, which is the eldest, inasmuch as it was created, both in Adam and in ourselves, before the soul. Jacob signifies the spirit, which in the next life will altogether master and subject the body to itself. Tropologically, Esau signifies self-love; Jacob the love of God in the soul. Self-love is the eldest-is born with us; love of God the younger, only to be attained through Sacraments and Graces nevertheless, it must be the master, and where once it enters, self-love will become the subject or inferior. Now these four methods of interpretation supply a good and grand foundation for preaching, and serve admirably to set forth doctrine.

1 Gen. xxv. 23.