little of the patriarchal History and of the Law; and that little, wondrous cursorily; more, as it seems to me, in the manner of children in a Sunday-school, than as Divines in the first University of Europe!... Now, _St. Paul_ entertained _his_ audience "from morning until evening." Had he nothing to say about Paradise, think you, and the mysterious parallel between the first and second Adam? nothing to say about the Ark of Noah, and the waters of the Flood? What of the history of the patriarch Jacob, and of Joseph "at the second time made known to his brethren?" What of Moses, and the miracles of the Exode? What of the many minute provisions, (all of them, no doubt, significant!) of the Mosaic Law? What of Esau's posterity and Balaam's prophecies,--the Cloud and the Flame,--the Manna and the Quails,--the riven Rock and Jordan driven back?... I have already said enough to feel at liberty to gather out of it all, the two chief propositions concerning Holy Scripture, which it is my business this morning to establish. And first, I assert that it may be regarded as a fundamental rule, that the Bible _is not to be interpreted like any other book_. This I gather infallibly from the plain fact, that _the inspired Writers themselves_ habitually interpret it _as no other book either is, or can be interpreted_. Next, I assert without fear of contradiction that inspired Interpretation, whatever varieties of method it may exhibit, is yet uniform and unequivocal in this one result; namely, that it proves Holy Scripture to be of far deeper significancy than at first sight appears[489]. By no imaginable artifice of Rhetoric or sophistry of evasion,--by no possible vehemence of denial or plausibility of counter assertion,--can it be rendered probable that Scripture has invariably one only meaning; and _that_ meaning, the most obvious and easy to those who first heard or read it.